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MOOBE."WILSTACH & BALDWIN, PUBLISHERS, 



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THE 



AUTOBIOGRAPHY 



ELDER WILSON THOMPSON, 



EMBRACING A SKETCH OF HIS 



jfijfe, ©rawls, it' J$tini<ifenat labors, 



IN WHICH IS INCLUDED A CONCISE HISTORY OF THE OLD ORDER 
OF REGULAR BAPTIST CHURCHES. 



EDITED BY HIS CHILDKEN. 

CINCINNATI: 
MOOEE, WILSTACH & BALDWIN, Printers. 

25 WEST FOURTH STREET. 

1867. 
V 



■3.U 



44 3' 



Entered according to Act of Congress, in the year 18(»7, by 

JAS. L. and JOHN A. THOMPSON, E. D. THOMAS, and M. J. CLAYPOOL, 

In the Clerk's Office of the District Court of the United States for the District of 
Indiana. 



PREFACE 



In these pages are presented a brief outline of the 
life of that eminent saint and gospel laborer, Elder 
Wilson Thompson, whose praise is in many churches. 

The work is the product ol the Elder's own pen, and 
the following is a statement of its contents as given in 
his own peculiar style : "A biographical sketch of the 
life and travels of Wilson Thompson ; containing his 
views of many texts of Scripture, points of doctrine 
thought to be mysterious, and some matters of contro- 
versy, together with a very concise history of the old 
order of Eegular Baptist Churches in the West, espe- 
cially those of which he has been a member, or of 
which he had the privilege, from time to time, to serve 
as their pastor or called minister." 

The reader will not look upon this volume as " a lit- 
erary production of great merit," for the writer never 
had the advantage of a scholastic education. It is 
simply an unpretending narrative of ministerial labors 
by one whose only learning was to know his Bible 
through. 

Born of humble parents, at a time when schools 
were few, especially in country districts, it was not to 
be expected that the son of a poor backwoodsman could 
acquire the learning of the schools, whether literary or 
theological. 



IV PREFACE 

He was, however, early introduced into the school of 
Christ, where both head and heart were taught and 
trained in the best of all knowledge, and himself fitted, 
in an extraordinary degree, for future usefulness. 

In this school he continued to his dying day, an 
humble yet earnest scholar. He shrunk not from a 
personal application of the rule of discipleship as laid 
down by our divine Master : " Whosoever will come 
after me let him deny himself, and take uj) his cross 
and follow me." He was ever more anxious to know 
his Lord's will, however painful, that lie might do it, 
than to listen to the suggestions of the natural feelings 
when they would incline him to seek ease and comfort. 

Without j)ledging the reader to a belief in all the 
theological views of our deceased parent, we will be 
excused this humble eulogium on one whose memory 
is sacred to our hearts : " Few in any age of the Church, 
since the days of the apostles, have labored more unsel- 
fishly to promote the cause of true and undefiled religion 
than has our father — Elder Wilson Thompson." 

Commending this little volume to the candid and 
indulgent consideration of the friends of the deceased, 
among whom it will chiefly be circulated, we feel no 
hesitation in saying, that to them as well as to us — 

" He being dead yet speaketh." 

HIS CHILDKEN. 



AUTOBIOGRAPHY. 



When the memoirs of a man are preserved in 
book form, the reader is very apt to inquire, " Of 
what stock or blood was he ? " To gratify this so- 
licitude, I answer : I have learned that my great- 
grandmother was an English lady, and that she 
married a Welchman, whose name was Jones. 
Whether this marriage took place before they came 
to America or after, I have not learned; but all 
their children were born in America. I have no 
knowledge of any more than five of them; and, 
most likely, there were no more. At all events, of 
those who lived to maturity, two were sons, and 
three were daughters. 

James, the eldest son, lived to old age. Although 
poor he was, nevertheless, comfortable and respect- 
able, and was a beloved member of the regular Bap- 
tist church, for many years before his death. 

Thomas, the other son, became somewhat 
wealthy ; he raised a large family, and died in a 
good old age ; he also was an esteemed member of 
the Baptist church. 



6 Autobiography of 

Nancy, one of the daughters, was remarkable as 
being a good singer and poetess, and for her knowl- 
edge in the Scriptures and divine things, As a sis- 
ter in the church she was highly esteemed. She 
married a man by the name of Whitaker, raised a 
respectable family, and died in old age. 

The other two daughters, Mary and Jane, were 
my grandmothers — my father and mother being- 
cousins. Mary, the elder of these two, married a 
man by the name of McDonnell, by whom she had 
one son. Her husband died, and she then married a 
raw Irish Presbyterian by the name of James Wilson, 
by whom she raised a family of girls. These all 
married. Elizabeth, the oldest, married Joseph 
Ilolman ; Nancy married Charles Reynolds; Mary 
married William Wilson ; and Rebecca, the young- 
est, married Closs Thompson, my father. 

Jane Jones, my other grandmother — my father's 
mother— first married a man by the name of Lee, 
by whom she had a son and a daughter. The son 
became the celebrated Baptist minister whose praise 
was in many of the churches^ and who was known 
as Elder James Lee The daughter married Bethuel 
Riggs, who also became a Baptist minister of note. 
After the birth of these two children Elder Lee 
died, and Jane, the widow, married Closs Thomp-. 
son — a cross-blood of Scotch and German — and my 
father was the first child of this marriage. 



Elder Wilson Thompson. 7 

So, friendly reader, you see the blood of England, 
Wales, Scotland, Ireland, and Germany mingles in 
my veins, yet myself, and parents, and grandparents, 
except my mother's father, were natives of Amer- 
ica; and all of them stood firm in the American 
cause during the revolutionary struggle. 

After the independence of the United States was 
achieved my father and his next brother, Lawrence, 
left their native State, North Carolina, and spent one 
year (perhaps A. D. 1786) as pioneers in the dense 
forests of Kentucky, among the wild beasts and savage 
Indians. I have often sat spell-bound while hearing 
my father relate the many dangers and hair-breadth 
escapes of his border life, and those of the Revolu- 
tion. 

After spending about one year in Kentucky he 
returned to North Carolina, and married Rebecca 
Wilson, and, shortly after, again moved to Ken- 
tucky. So in the fall of 1787 he, and all his father's 
family, and all my mother's father's family, also, came 
to dwell in the forests of what the Indians called "the 
bloody land," where my parents passed through 
many of those thrilling alarms and trying privations 
incident to border warfare, and to the settling of 
Kentucky in particular. 

I was the first born of my parents ; and my birth 
took place on the 17th day of August, A. D. 1788, 
in Woodford County, at Hillsborough, Clear Creek. 



8 Autobiography of 

But my first recollection of anything was of Madi- 
son County, not far from Richmond, on the waters 
of Silver Creek. The whole family of my race, 
down to my own parents, generally lived to an old 
age. They died at ages varying from seventy to 
eighty years, except my father's mother, who lived 
to one hundred and four years. 

This sketch may suffice as to my blood, parent- 
age, and nativity. My ancestors were all of the old 
stock of regular Baptists, with but few exceptions. 
One of my mother's sisters was a Methodist, but her 
father, who came to America from the "Emerald 
Isle" a Presbyterian, became a Baptist many years be- 
fore his death. My father was raised and christ- 
ened (as sprinkling was called) in the Church of 
England, became a Baptist before my recollection, 
and filled the office of a Deacon from my first mem- 
ory until his death, which occurred in the fifty- 
fourth year of his age. My mother was about four 
years younger, and died about four years after him. 

K"ow I shall proceed, more particularly, to narrate 
my own history. As stated above, I was born on 
the 17th day of August, A. D. 1788— the first child 
of my parents. It was thought that both mother and 
child must immediately die; the friends were called 
in ; and Elder James Lee, my father's half-brother, 
being then a young preacher, was requested to en- 



Elder Wilson Thompson. 9 

gage in prayer. During his prayer, by some special 
impulse aucl access at the Throne of Grace, he re- 
ceived such full assurance, that, rising from his 
knees, he boldly said to all present, that the child 
would be a man for God, to preach the Gospel of 
His Grace. He then gave special charge to my 
father respecting my education. 

This conviction of his never subsided, but contin- 
ued undiminished ; and he often spoke of it to va- 
rious persons, and at different places, always with 
the same assurance. All this, however, was kept 
from me until after I began to preach. I was not 
sent to college, however; for I suppose my father 
did not feel able to send me from home, and pay 
my board and tuition fees. As a further drawback 
to my education I must add, that the country being 
new and thinly settled, the little schooling I re- 
ceived was obtained by walking morning and even- 
ing, over a very hilly pathway, a distance of about four 
miles. By the time I was able to walk this far to 
school, I was also able to work at home ; and 
father having lost two tracts of land by the bad ti- 
tles of Kentucky, and, as about this time, having 
bought new lands in the green woods, my labor 
was much needed in the opening of a farm. 

And so the little schooling I could get was only a 
few days at a time ; yet, in this scattering way, I 
picked up a little knowledge of spelling, reading, 



10 Autobiography of 

arithmetic, and English grammar. Nothing was 
perfected. I only acquired a mere smattering of 
either. In those days teachers had but little qualifi- 
cations; and were distinguished for bad habits in 
reading, and worse, if possible, in pronunciation. 
So that when I commenced preaching I could not 
read a chapter nor a hymn intelligently. The little 
learning I have, I got by myself without a teacher, 
except books; and, being poor, and having a family 
to support by the labor of my own hands, my 
opportunity for study and improvement was 
exceedingly limited, and, of course, my progress 
tardy. 

I know but little of my childhood worth record- 
ing. Neither of my parents had made any profession 
of vital Christianity at the period of my birth. I 
grew up like other " backwood's " boys. In my 
infancy my father and mother both professed vital 
religion, and became members of a Regular Baptist 
Church. My father, moreover, was a deacon of the 
Church. Among the earliest events of my recollec- 
tion was seeing him passing around the bread and 
wine at the Lord's Supper. I have heard him and 
mother relate one event that was truly strange to 
them. It was this : My father became deeply im- 
pressed on some point of Scripture doctrine, which 
called up, imperfectly to his memory, some text in 
point, but the precise words, and the connection of 



Elder Wilson Thompson. 11 

the text, he could not remember. So he turned to 
his Bible, but after a long and fruitless search for the 
passage he gave it up, concluding that there was no 
such text; and having closed the book, he sat with 
it in his hands. When I came to his knees, I took 
the book and opened it, turning the leaves as it lay 
on his lap, and having placed my finger on a certain 
spot, he looked at the place and there saw the long- 
sought text. This was when I was a little infant, 
and had no knowledge of the use of books or letters. 
These, with some other similar events, I have heard 
my parents and others relate, but all occurred before 
my memory, and I heard nothing of them until after 
I began to preach. 

I believe my mind was more or less impressed with 
the importance of religion from my first recollection. 
I had a dread of death, and fears of future misery, 
that betimes would harrass me very much; but, I 
am now convinced that these earl} 7 exercises were 
the effect of education. My father's house was a 
home for the preachers,' and was called a " Baptist 
Tavern." Meeting was often held there, and then 
the Baptists from a large boundary would come, 
father being a deacon and regarded as having a 
special gift in discipline, prayer, and exhortation, 
and, withal, was one of the best of singers, and 
what was called a fireside preacher. He was able in 
the Scriptures, sound in faith, social in his manners, 



12 Autobiography of 

and interesting but not assuming in conversation. 
He attended all the associations and other large 
meetings, and visited many of the churches, conse- 
quently his acquaintance became general, and his 
doors were always open to receive all that came. So 
I heard much about religious subjects, and, perhaps, 
this will account for the early impressions of my 
mind. I am very sure, from a retrospect of those 
early impressions, that they were just of that char- 
acter which a carnal heart and a denied conscience 
might be expected to have, under such circumstances 
as I have related. These impressions are what the 
Armenian world calls religion — such as they can get 
and lose at pleasure. 

The abundance of religious conversation which I 
heard, early impressed my young mind with the 
awful realities of a future state, the miseries of the 
wicked, and kindred subjects; so I resolved to do 
good, get religion, and thus get clear of future mis- 
eries, and at last reach a happy heaven. These were 
my view^s, and a firm resolve to attend to this matter 
by and by, and attend to it well, gave me some ease 
and a kind of resting-place. Although all the relig- 
ious conversation I had ever had (and that was not 
a little) was on salvation by grace alone, yet I had 
no just conceptions of that plan; but, while I felt 
very partial to the Baptists, I had never learned one 



Elder Wilson Thompson. 13 

idea 'of their system of grace, but was building all 
my hope upon the good works which I intended to 
perform. Thus spent I my youth, until I was about 
eleven years old. About this time my father, having 
lost his second tract of land, resolved to leave the 
State of Kentucky, where land-titles were so uncer- 
tain, and move to the North- Western Territory, now 
the State of Ohio. In prosecution of this resolve, 
he, with his family and effects, started for the Little 
Miami, where he had previously been to look out a 
location. Leaving Madison County, we all came 
safe to Campbell County, Kentucky, near the mouth 
of the Licking River. My grandfather, for many 
years, had been laboring under an asthmatic affec- 
tion, which had so reduced his strength, that he 
became entirely unable to provide for, or indeed to 
do anything for himself or family. My mother be- 
ing their youngest child, and both of them being now 
quite old, they had quit keeping house, and were 
living with father and mother, and, of course, moved 
with them. When we came to Licking River the 
word came to them, that the Indians had broken 
out afresh in the Territory, and that the settlers 
were then in forts and stations. Some of them 
had been killed, and horses, cattle, etc., had been 
stolen; hence great alarm pervaded the country. 
My grand parents became alarmed, my mother be- 
came tired, and, under these circumstances, father 



14 Autobiography op 

was induced to stop for a year in Campbell County, 
Kentucky. 

One Major Leach, who had settled a station on 
Licking River, died about this time; and General 
James Taylor, the proprietor of the town of New- 
port, Kentucky, settled the affairs of the estate, aod 
transacted the business for the widow Leach, and 
finally married her. My father rented this station 
and land for one year. The family suffered much 
with chills and fever during that short period. A 
small Baptist Church was constituted near the sta- 
tion, and father and mother, grandfather and grand- 
mother, became members of it ; and father was the 
deacon. They built a log meeting-house, on the 
bank of the Licking River, and a revival and in- 
gathering of the church followed. A goodly num- 
ber were added by baptism, and, the country being 
new, some Baptists moved in, and became members 
by letter. I was now, as already stated, about eleven 
years old. The thoughts of death, of judgment, and 
future punishment, with an increased force and ter- 
ror, oppressed my mind; and now my resolve to do 
better after awhile gave me no relief. I, therefore, 
solemnly resolved within myself to set about the 
work in good earnest, and never give it up until I 
knew I had obtained the pardon of all my sins, and 
then live clear of sin the remainder of my days, and 
be a good, exemplary, straight- walking Christian. 



Elder Wilson Thompson. 15 

Thus would I have no fears of death, hell, or judg- 
ment, but would be prepared for heaven at all times. 
All this I verily thought I could obtain by repent- 
ance, prayer, diligence, obedience, and a persevering 
continuance in well-doing. Do good and be good ; 
then do good and keep good. I believed that God 
was good, and that He would love and save all that 
would repent, do good, pray, and love Him — these 
I would do, for I never once thought but what I 
could do all these things. So I began, and although 
I was at a loss for words, and could not pray fluently, 
yet I thought I should improve from practice. For 
a time I seemed to get along but poorly, and some- 
times thought of giving it up ; but the fears of death 
and hell would come on me with such terrific shocks, 
that I would go at it again. 

Continuing for some months in this way, I found 
that I was gaining ground — that I had got much 
better. I had prayed often and frequently, I had 
repented with sorrow for my sins, I had ceased to 
do evil, was very precise in my walk and conversa- 
tion, and I had refrained from playing with other 
boys, especially on the Sabbath day, as we called the 
first day of the week. All these things I had done 
so faithfully, that I concluded God did now love me 
and would save me, and I felt very happy. I con- 
tinued in this frame for a time, and resolved never 
to sin again, but live holy the remainder of my days. 



16 Autobiography of 

I had not lived long in this perfect way, until I be- 
gan to get tired ; and then I thought that as I was 
young, and, perhaps, might live to be old, it was a 
gloomy prospect to spend a whole long life in this 
irksome way, and never see any pleasure iu youth 
or manhood. Yet, I reflected again, although I was 
young I might die, and that would be an awful event 
if I should now go back into sin again. While these 
things were agitating my mind, the love of sin pul- 
ling me back, and the fears of death and judgment 
prompting me forward, an event occurred which was 
rather singular. I heard my mother and my aunt 
talking of the death of one of my cousins, who had 
lately died, and they seemed doubtful whether she 
had crossed the line of accountability or not. I have 
no recollection of ever hearing until then anything 
about infant purity, or the line of accountability that 
infants must cross before they can be lost. I under- 
stood these women to express this idea. I felt at 
once a very deep interest in the doctrine, and a 
thought occurred to me at once: "Perhaps I have not 
yet crossed this line ; if so, all my religious exercises 
aud doings have been premature, and I am safe un- 
der the covert of infant purity and non-accounta- 
bility." This set me on a close search for this line, 
but I could not find it. I could not read, but sup- 
posed if I could I should soon find it ; for I perceived 
that father always went to the Scriptures for infor- 



Elder Wilson Thompson. 17 

mation on all subjects of a religious nature, and 
I supposed that this was one, and that it was 
made plain in that book. The difficulty might 
be solved if I could only read! But this I could 
not do, and I was too backward to ask my pa- 
rents, or any other person, about it; still my anx- 
iety continued, and whenever the Bible was read in 
my hearing I listened and watched to hear some- 
thing on this subject. It was not long until I heard 
the chapter read which tells of Christ being found 
among the doctors and lawyers, when He was about 
twelve years old, and of His saying to His mother: 
" Wist ye not that it is time I was about my Father's 
business?" This settled my mind. I inferred from 
this saying, that about twelve years of age was the 
line, and then, and not until then, was it necessary 
to begin a religious course of life. By this rule, 
taken as I supposed, from the example of Christ, I 
found that all my trouble and labor were premature, 
by about one year ; and this decided my mind, at 
once, to drop all my religion, and spend that year in 
taking my fill of sin, while yet an infant, and in a 
safe condition — not yet having passed the line of 
accountability, and, of course, not accountable for 
anything that I might do, while on the infant side 
of that line. This course I did pursue, as far as I 
dared go in sin, profane language, and all boyish 
vices, so as to keep clear of paternal correction. I 
2 



18 Autobiography op 

went with a greediness, perhaps almost unparalleled; 
for believing that all was safe with me, I went into 
sin with a rush. My parents were very strict in 
family discipline; and I not only feared the rod, but 
even the frown of my parents would almost break 
my heart, for I verily thought my parents were the 
best people living on earth. So I continued until I 
had entered into my thirteenth year. 

About this time, a powerful work of grace broke 
out in the neighborhood ; and here it is necessary to 
explain that my father had, during this time, pur- 
chased a small farm a little up the Licking — above 
the station ; that my grandfather and grandmother 
were both dead, being about seventy-five years old 
at the time of their decease; that we now lived on the 
east bank of Licking River, Campbell County, and 
that father still talked of moving to the Territory. 
This great work spread out upon the hills and up- 
land settlements with great power, and among per- 
sons of different ages, including quite a number of 
young people down to eleven or twelve years of age. 
The work was powerful, and continued for a length 
of time. The country was but thinly settled, and 
that in patches or small settlements, yet many were 
added to that church, which was called the Mouth 
of Licking. During this revival my fears became 
more terrific than ever before. I reflected on the 



Elder Wilson Thompson. 19 

past. I thought, that perhaps I had been mistaken 
about the line of accountability, and that I was really 
accountable for laying down my religion and for all 
the sins that I had committed since; nay, more, one 
year had nearly past since I was twelve years old, 
and I had promised never to sin after I was that 
age; but I had disregarded this promise! I thought 
that God was now very angry with me, and perhaps 
would not receive my. repentance, nor hear and 
answer my prayers. I thought that I had forfeited 
His confidence, and now, if ever I gained it again, it 
must take a long time, require many prayers, deep 
repentance, and the performance of man} 7 good 
works. I was ashamed and afraid to begin, but I 
knew of no way to obtain God's favor and the par- 
don of my sins, but to begin again, and pursue the 
same course I had pursued so successfully before. 
This plan I adopted, feeling, however, less confident 
of success, but resolved to be more vigilant than 
ever; and although the time might be longer, and 
the effort require more repentance and prayer than 
before — as my sins had greatly multiplied, yet I 
would persevere and faithfully perform my part; 
and so, I hoped, a God of mercy would finally be 
pacified and pardon and accept me. With these 
views and feelings, I commenced, as I thought, in 
good earnest, determined to watch every evil and 
avoid it, and do all I thought would please God. 



20 AUTOBIOGRAPIIY OF 

I began by abandoning all my former evil words 
and ways, and by praying often — every day and night 
before I went to sleep, and every time I awoke 
daring the night, and in the morning before I arose. 
I forsook all bad boys, and was especially observant 
of what was called the Sabbath. I continued in 
this way for some time. I finally began to compare 
myself with the members of the church, especially 
with the young converts, and found myself fully as 
good, if not even better than any of them. Indeed, 
I could detect some foolish act, or vain laugh, or 
unbecoming levity in them all, which I condemned, 
and of which I thought- 1 was clear. I soon fancied 
that God loved me, and had blotted out all my sins. 
I became very happy in these views, and resolved 
that I never would go back into sin again. Yes ! I 
resolved that I would never commit another sin 
during life ! 

In this perfect state, as I supposed it was, I con- 
tinued for some time, and had no fears of death, 
hell, or any evil, provided I should still continue to 
do 2;ood and abstain from sin. So I continued to 
grow pleased with my situation, believing that I 
was in a fair way for heaven. My prayers were 
good, my course correct ; in a word, I was good, 
and so were my performances, as I then believed. I 
was sorry to see old professors and young converts 
doing so many things that were wrong, and I began 



Elder Wilson Thompson. 21 

to think, by comparing myself with them, that but 
few of them were true Christians. Up to this time 
I had never heard any preaching or religious con- 
versation, to my knowledge, except among the old 
Regular Baptists ; hence, all my prejudices were in 
their favor — indeed, I knew nothing about any 
others. I had heard of Presbyterians; and a few 
Methodists began to rise, a short distance off, as a 
new sect; but I knew nothing of their tenets. Yet, 
strange as it may seem, young as I was, I was full 
in their faith. Twice had I obtained religion in 
their way; once I had fallen from grace, as they 
call it; and now, the second time,' I had attained to 
what they call, and I thought was, a state of 
sinless perfection ; and once I had fully proved the 
truth of the saying, so often expressed by them and 
all others who believe in final apostacy, that if they 
believed there was no danger of being lost they 
would take their fill of sin. The terrors of death, 
fears of hell, and a consciousness of having com- 
mitted sin, are the great prompters of this religion ; 
and whatever can remove these slavish fears leads di- 
rectly to backsliding. I had so fully tried and proved 
by experience this natural system of religion, and so 
fully realized its comforts, that I had no doubts but 
all was well and safe with me, if I only continued 
to be faithful, watchful, prayerful during life — and 
all this I was determined to be. 



22 Autobiography of 

I will here state two or three particular circum- 
stances which I well remember, and which will 
serve to show, to some degree, my tests of the 
Christian character, and my standard of perfection. 

James Johnson, a small, red-haired man, had be- 
come a Baptist member, and was one among the best 
singers that I have ever heard. I will add, that if 
any man of my acquaintance had a special gift for 
the edification of the church, it was that man. He 
often came to my father's, and would sing spiritual 
songs, until he would seem to be almost carried away 
from the body, all his powers seeming to be enlisted 
in the sentiment and devotion of the song. I had 
reckoned on him as being one of my best Chris- 
tians. 

One day, as I was working in the field, I saw him 
coming, and thought to myself, now I shall hear 
him sing; but, to my surprise and great mortifica- 
tion, when he came down the hill to the fence, he 
clapped one hand on the fence, and threw his feet 
over with a spring. This, in my eye, w T as so vain 
and boyish, and betrayed so light an air, that I in- 
stantly believed he was no Christian; for I would 
have crawled over that fence slowly, and with sol- 
emn air. So precise was my rule of life, and so ex- 
act was 1 living up to it, I believed that the Chris- 
tian was a good person, and that his goodness con- 
sisted in his acts. 



Elder Wilson Thompson. 23 

About this time, I well remember, one Sunday 
morning, father told me to go and bring the milch- 
cows from the pasture to be milked. One of the 
young professors walked with me. I was telling 
him, as we walked along the bank of the river, how 
very wicked it was to drive the cows upon Sunday, 
but as I was under my father, and was bound to 
obey him, therefore, the sin was not mine but his. 
As we walked this young professor took up a flat 
rock, and threw it edgewise on the ground and 
stood looking at it bouncing down the bank, until 
it sprung into the w r ater and sunk. This vain act, 
on Sunday, proved to me at once that he was no 
Christian. 

I have referred to these cases, to show my standard 
of a Christian, and of a perfect and sinless life; and 
I did verily believe that I had attained to that stand- 
ard, and was fully resolved never to sin again, and 
so go to heaven when I died. I esteemed my prayers 
most excellent, and believed surely that God was 
w T ell pleased with both them and me. In these ex- 
ercises I had fully experienced what the Armenian 
calls religion, and Christian perfection, and falling 
from grace, and, also, the fact of taking my fill of 
sin when I believed all was safe, as they often say 
they would do. Ail this I understood to be a nat- 
ural system of religion. I never had learned it from 
books for I could not read, neither from preaching 



24 Autobiography of 

for I never had heard any of them preach, nor from 
conversation for I never had heard any of them talk 
on their doctrine ; all that I had ever heard was the 
old order of Baptists, and all my predilections were 
in favor of them. Yet, with all my opportunities 
I had not one idea of their spiritual system and 
teaching; and, without any teacher but nature, I 
had learned all the Armenian theory and practice 
throughout. 

I have sometimes thought that, perhaps, even after 
divine or eternal life through grace is imparted, that 
God permits some of His children, for wise purposes 
of His own, and to better qualify them for the sphere 
of life that He designs for them, to work through 
this whole system. I believe, at all events, that in 
after-life I have found many advantages in these 
early exercises, for I have had much to do with, and 
much to suffer from, this class of religionists; and 
I will say, from my heart I pity them, for I w T ell 
know their delusion, its apparent plausibility and 
strength, and how confident it makes them. But to 
return to my narrative. 

About this time, w T hen I was in full sail, and with 
high anticipations, I learned that on the next Satur- 
day, being, as I think, the first Saturday in May, 
1801 or 1802, some young people, about my own 
age, were expected to come before church, as candi- 
dates for admission and baptism. I felt a strong 



Elder Wilson Thompson. 25 

wish to be at that meeting, to see if they were true 
Christians ; for I fully believed I could tell, seeing I 
fancied I knew all about it. I went, and heard them 
relate what was called their " experience ; " I sat near 
and listened closely. At first they spoke of seeing 
themselves great sinners, and of feeling great alarm, 
and great sorrow and trouble, and of trying to pray. 
All this I believed to be right, but then they spoke 
of feeling worse and worse; their sins grew greater, 
and still greater, until I thought they seemed at a 
loss for words to express how bad they were. Their 
hope of pardon died away, and despair of success 
by all they could do, cut off every prospect. Their 
prayers became impure and vile in their eyes. 
Their very hearts were deceitful and wicked. Their 
thoughts were presumptuous — in a word, they spoke 
of themselves as being so desperately sinful in every 
way, that they could not do anything but what was 
sinful; and God would be just in His judgment if 
He should them cut off, even for the sin that spoiled 
their best performances. In short, I fully under- 
stood them to convey the idea, that they got worse 
and worse, until every hope of ever becoming any 
better, by any effort of their own, was entirely gone; 
and that they lay guilty, helpless, forlorn, and justly 
condemned, and were exposed to death and hell, and 
to an eternal banishment from all holy beings, all 
happiness, and even earth itself. This they were 



26 Autobiography of 

looking for as their justly merited doom, from a just, 
righteous, and holy God ; but here a joy, a hope, a 
comfort, suddenly sprung up ! They were filled with 
love, joy, and praise, and they felt happy — their 
trouble was gone, the world and all around them 
seemed changed and new, and everything around 
was showing forth the wisdom, power, and glory of 
God. The cause of this great change I understood 
not, for they talked of no progress, except from 
bad to worse, up to the moment of their " rejoicing 
in hope." I remember of but one question being 
asked, and that was this : "You speak of being very 
great sinners; have you now become good, or are 
you the same great sinners still ? " The answer was 
prompt: "We are still great sinners, and in our- 
selves we are no better." This answer decided their 
case with me, and I had no thought that even 
one member of the church would lift a hand to re- 
ceive such sinners into their church. I really pitied 
the great ignorance of these young people; they 
would, of course, be rejected, and they ought to 
have never so exposed themselves, as to come pub- 
licly before the church to tell how bad they were, 
and that they w T ere still getting worse instead of 
better. The Moderator, Elder James Lee, put the 
vote, and, my dear reader, you can scarcelj T imagine 
my surprise, sorrow, astonishment, and abhorrence, 
when I saw every hand up at once to receive them. 



Elder Wilson Thompson. 27 

I knew that the whole order of Baptists held them- 
selves to be a Christian Church, that is, a church. of 
Christians, and, to keep so, they would receive no 
member into their body but such as give evidence of 
being a Christian, and as such gain their fellowship. 
Yet, here, they all voted, with an uplifted hand, to 
receive members that had made no such pretensions; 
but, to the contrary, had positively told them that 
they were not only not good, but still continued to 
be very great sinners! This was before I knew any- 
thing about those several societies that wish to be 
regarded as Christian Churches ; who complain of 
being rejected at the Lord's Supper by the Bap- 
tists, while they do not, even, pretend that they are 
churches of professed Christians. Such churches or 
societies are composed mostly of probation members, 
or such as have consented to' try to get religion ; 
or else have been immersed in order to get their 
sins forgiven ; or have been sprinkled in infancy on 
the professed faith of their parents, in order to get 
within the pale of the church, or had been catechized 
in order to obtain a membership, etc. All these 
combinations were at that time unknown to me; 
therefore I thought every member of a Christian 
Church was, at least, one that professed to be a 
Christian, or, in other words, professed to be good ; 
and that, giving a full evidence of this to the church, 
was a warrant to their reception and the receiving 



28 Autobiography of 

the right hand of fellowship. Although I believed 
that any church on earth might be deceived by the 
false pretensions of designing men ; yet these } T oung 
persons had not deceived the church, for they made 
no pretensions to goodness. They honestly told 
them that they had been, and still continued to be, 
great sinners. Although they were extremely fool- 
ish to come to the church to tell how bad they were, 
and that they were still no better; yet, the church 
was, collectively, acting the willful hypocrite, and 
was guilty of deceiving these ignorant young people, 
and pretending a fellowship for them as Christians, 
when they had honestly told them they were not good, 
but, on the contrary, great sinners. This convinced 
me that they were all hypocrites, and that there was 
not a Christian in the church. I knew that a num- 
ber of them would go home with father, as Elder 
Lee was to preach there that evening; and I resolved 
to watch their words closely, believing that I should 
hear them express their reasons for receiving those 
sinners, and so detect their hypocrisy ; for I had no 
idea that one of them could be so ignorant as to even 
hope that these young people were good and fit to 
be received as members of a Christian Church. 

When meeting closed, a company started with 
father, some on horseback and others on foot. As 
they walked I was all attention, and felt impatient 
to hear them speak of the reception of these wicked 



Elder Wilson Thompson. 29 

children. They had not walked far until an old 
man, from north of the Ohio River, by the name of 
Davies, introduced the subject by saying: "How 
beautifully them young people passed from law to 
gospel." The general response from all was, "Yes." 
Some said : u God had surely ordained and brought 
praise out of the mouths of babes and sucklings;" 
others said : " It looked like the latter days of time, 
to hear children, of eleven or twelve years of age, 
give such deep and clear relations of experience, as 
to almost surpass, and certainly to astonish the old 
members." The talk run on in this way ; and so I 
found, to my utter astonishment, they were all fully 
satisfied. Indeed there seemed to be no doubts in 
the mind of any one of them, for all spoke of these 
experiences in the highest terms of approbation, as 
being extraordinarily clear ; and yet these converts 
were mere children. I was soon convinced that the 
Church had not acted hypocritically in receiving 
them, but, on the contrary, they received them in 
good faith, according to what they believed to be 
the best evidence of what they called the new birth. 
Although I acquitted the Church of dishonesty in 
receiving them, yet I could see nothing like what I 
called experience, or Christianity in all they had 
said. Their prayers, they said, were bad; their 
hearts were wicked and deceitful ; their tears and 
repentance were not such as were availing; all 



30 Autobiography of 

amounted to nothing for justification, or acceptance 
with God, and, to cap the climax, they were still 
not good, but great sinners. How such marks as 
these should be the evidences of a Christian I could 
not see. In pondering over these things with deep 
solicitude I soon became thoroughly convinced that 
these young people and all the Church, the preacher, 
visiting Baptists from other churches, and my pa- 
rents, were all entirely ignorant of the true Christian 
character and experience, or else I was so myself; 
for both could not be right. This put me upon a 
most solemn examination and comparison. I set 
two things down as self-evident axioms, that no 
one could possibly mistake or controvert: one of 
these things was, that a bad person was a sinner; 
the other was, that a good person was a Christian. 
Now for a sinner to be converted and become a 
Christian, was for a bad person to leave off sinning 
and become good. Here was shown such a radical 
change — a bad sinful person to become a good 
righteous person — that it might well be called a 
new birth. Now to apply these plain facts to the 
case: I had been a bad youth, a sinner in fact; but 
I had seen my folly, repented of my sins, and for- 
saken them; had frequently prayed, had become 
good and righteous, and had, finally, resolved never 
to sin again. So now I, who had been bad and a 
sinner, and had become good, was, of course a 



Elder Wilson Thompson. 31 

Christian. While, on the other hand, those young 
converts had met with no change ; they were great 
sinners at the start, and continued so all through; 
were still very great sinners — as bad as ever, no 
better now than at the beginning of their religious 
career. Surely this comparison must clearly demon- 
strate me as the Christian and they as the sinners. 
I tried the case in every possible shape and form in 
my power. I did not wish to be deceived, or be a 
self-deceiver, but to be honest with myself. The 
contrast was between the good and the bad, the 
righteous and the wicked, the saint and the sinner; 
between the saved and the lost. Now, they did not 
even profess to be good, but said that they were 
great sinners still. I, on the other hand, was the 
good, the righteous, the saint, while they, upon their 
own profession, were the sinners, the bad, the wicked. 
I could not believe that the sinner was a Christian. 
I felt awful and solemn. The first remarks of the 
old man Davies, fell with heavy weight on my mind, 
and called up another serious enquiry as to what 
was law and what was gospel, and what was passing 
from law to gospel. He had said, that those young 
people, in their relation, had shown most beautifully 
how they had passed from law to gospel. I could 
not tell what he meant by law, nor what he meant 
by gospel. I understood them to speak of getting 
worse and worse all the time, and still remained 



82 Autobiography op 

great sinners. How, passing from bad to worse, 
could be passing from law to gospel, I could not 
conceive, unless I should admit that the law was 
bad and the gospel still worse ! This was surely 
the way they had passed. Still, I could scarcely 
believe that this was what the old man really 
meant; and I began to greatly desire to know 
what was meant by law and gospel, and what 
it was, in Christian experience, that was called 
passing from law to gospel. All these things op- 
pressed me sorely. My mind was in a tumult, like 
a troubled sea, tossed with contending emotions, 
doubts, fears, hope, assurance, and despair. Night- 
fall, finally, began to summon in the congrega- 
tion; they were now gathering for evening services. 
Some were singing, others were collecting in small 
groups for conversation. Religion was the only 
theme; and they all seemed to be full of love and 
joy and peace. I looked on and beheld their devo- 
tion with serious solemnity. These were the very 
people that, but a few hours before, I had decided 
to be a band of hypocrites, believing that there was 
not one Christian among them. I was not like 
those who say, " we can agree in the essentials." 
~No; I plainly saw and felt that the difference be- 
tween them and me was so essential, that if they 
were right I was utterly wrong. I knew my own 
plan and feelings — theirs I did not comprehend; but 



Elder Wilson Thompson. 83 

I knew the difference was so great that both could 
not be Christians, any way that I could see. They 
talked of passing from law to gospel. This still 
bore heavily upon my mind, for I knew that I un- 
derstood nothing about what they meant, nor did I 
comprehend how they could reconcile the paradox 
of being a great sinner and a good Christian at the 
same time. I saw and felt that the difference was 
so essential, one or the other must be a fatal error. 
Mine was, " Do good and be good, and keep so, by 
living free from all sin, and so be fitted for heaven." 
But theirs embraced the great sinner and saved him 
without his first getting good or doing good; and 
stranger still, he continued to be a sinner. This 
plan of salvation seemed to me so inconsistent, so 
paradoxical, so unholy and opposed to virtue, that I 
could by no means believe it — indeed I could not 
understand it. There was mystery at every point. 
It was shrouded in darkness and I could not pene- 
trate it. I was like a vessel driven in every direc- 
tion by warring elements, and could find no safe 
anchorage or port of rest and safety. To increase 
the solemnity of the closing day, the western hori- 
zon was illuminated with almost incessant flashes 
of vivid lightning. This seemed to portray the 
power, the majesty and the glory of God, and the 
responsibility of man. The preaching, the exhorta- 
tions, the singing and the prayers, and all the ex- 



34 Autobiography of 

ercises of the evening passed off almost without 
arresting my attention, because my mind was ab- 
sorbed with its own meditations. My all was at 
stake ; my religion that I so highly valued, which I 
believed without doubt was genuine, and in which 
I had so firmly resolved to persevere till death, in 
full assurance of heaven, was now in positive con- 
trast with that of the Church. And, inasmuch as 
I was good, and had repented and forsaken my sins, 
had turned to God, had frequently prayed, and had 
resolved to never sin again, all of which, as a matter 
of course, must be right and proper, therefore my 
religion must be good. If so, the Baptists were all 
wrong, and I knew of no Church that was right ; 
for, as I have said above, I had no acquaintance 
w r ith any other Churches. I felt alone and solitary. 
In all this time I had not uttered a single word to 
any one, nor had any one said a single word to me 
on these matters. I slept but little that night; I 
was sorely troubled, and still I could not tell why I 
should be;, for every attempt to examine my religion 
and to compare myself with those who had pro- 
fessed righteousness — yea, to compare myself with 
bad, wicked sinners, as they had said they still con- 
tinued to be — only led me to the decision that good 
was better than bad. But still I could not under- 
stand their system. This something they called law 
and gospel was with them the great matter. The 



Elder Wilson Thompson. 35 

beautiful and satisfying evidence of Christian expe- 
rience consisted, as they said, in a thorough and 
correct passing from law to gospel. This was all 
new matter to me. I could not understand what 
they meant by the phrase, "passing from law to 
gospel." 

This mysterious phrase, and my entire ignorance 
of its meaning hung heavily on my mind ; troubled 
and confused me, and I could not get rid of it. In 
this tortured and perplexed state of mind I con- 
tinued through the night and the forenoon of the 
next day. I resolved to attend closely to the preach- 
ing on Sunday, for I heard some of them say that 
they thought Elder Lee was an able minister to 
divide law and gospel, and apply each in its proper 
place. This I wanted to understand, and I thought 
that perhaps he might explain it to me. I went to 
meeting resolved to hear and understand if possible. 
I went ; but I never from that day to this could so 
much as remember the text, the sermon, or even one 
idea presented by the preacher, for my mind was so 
full of my own thoughts that the sermon and all the 
exercises of the day seemed to be confused, until we 
repaired to the water for the baptism of young can- 
didates. This change interested and quickened me, 
but the earlier service has ever been to me like a 
half- forgotten dream. On arriving at the water I 
felt a great desire to see the ordinance performed, 



36 Autobiography of 

having no doubt but that was right. The Licking 
River was overflowing its banks, and the low bot- 
toms were covered with water. We descended a 
bluff and came to a low, narrow level covered with 
timber, and where there was water of sufficient 
depth. I took my stand at the edge of the water, 
which formed an eddy in a sort of cove, while be- 
yond the timber rolled the mighty current of muddy 
water. The scene was solemn and sublime. Elder 
Lee took the candidates, one after another; first a 
man then his wife; next two young persons who 
were brother and sister, first the brother then the 
sister. I knew of no uncommon emotions of my 
mind, until as Elder Lee was leading this small slen- 
der girl into the water. As sudden as thought the 
whole scene seemed changed to me; a dark, heavy, 
angry, threatening gloom hung over all within my 
view. I felt like one forsaken of God and man, 
and all I could see seemed to frown upon me and 
bear witness to the justice of my condemnation. 
The corruptions of my nature; the wickedness and 
deceitfulness of my heart; the deception of all my 
supposed goodness, rose painfully vivid before my 
mind; my righteousness withered and sunk into a 
pool of filthy delusion and presumption; all my 
flattering prospects were instantly swept away, and 
I felt like the most loathsome and guilty wretch 
that lived on earth. I viewed God in his goodness, 



Elder Wilson Thompson. 37 

justice, faithfulness and truth. I saw that He was 
holy, and that none hut holy beings could ever en- 
joy Him, or be happy in His presence. I felt that I 
was unholy in every part, therefore I was miserable 
and feared that I was forever undone, for my pollu- 
tion was all of a criminal nature, and not only dis- 
qualified me to ever dwell with a holy God and holy 
saints and angels, but also exposed me to endless 
misery in that place where hope and mercy could 
never come. God was just, and, as a judge, truth 
and righteousness were with Him; and His holiness 
imperatively demanded my punishment. 

I do not believe that five minutes had passed 
away until this whole train of convictions, in vivid 
and awful array, stood before me; and conscious 
guilt, and a just condemnation, like a mighty load, 
pressed me down. Feeling that I was too vile and 
unfit to mingle among Christians, I left the com- 
pany and the water in despair, ascended the bluff 
alone, and sought a deep ravine in the wood, expect- 
ing there to die alone. While there, a darkness un- 
accountable seemed to spread itself abroad; and, in- 
deed, it became so dark to me, that I could scarcely 
see anything around me, while an awful sense of 
hopeless despair, guilt, and just condemnation op- 
pressed me. 

I now believe the darkness of the day, as it then 
appeared to me, was not at all literal, as no one else 



38 Autobiography of 

saw or felt it. The sun was shining all the time ; 
but my feelings and the state of my mind so affected 
my nerves, as to partially destroy my vision. I then 
thought that death and judgment were coming sud- 
denly upon me; but this apprehension, however, 
gradually diminished, and, in a great degree, passed 
away. Still a mournful gloom hung upon whatever 
I could see, and all seemed to witness the justice of 
my condemnation. Something that my natural 
eyes could not behold seemed now to come down, 
obliquely or slanting, from above, like a dark vapor 
or stream of smoke. It was ranging backward and 
upward ; the further end was rising higher and 
higher, until I could perceive no end; but the lower 
extremity seemed to rest between my shoulders, op- 
pressing my heart with a burden of guilt. This, in 
my mind's view, and the feelings of my heart, I 
then thought was a token of God's justice in my 
condemnation, as a sinner and a rebel, for whom 
there was no pardon or mercy, but rather that jus- 
tice was ready to execute me as a guilty culprit. 

I date that moment at the side of the water, as 
the time when I first saw the depth and heinous na- 
ture of sin, and my own entire depravity, and 
that loathsome corruption which entirely polluted 
every work that I could possibly perform. My pre- 
vious exercises had been prompted mostly by an 



Elder Wilson Thompson. 39 

alarming dread of the consequences of sin, and of 
my own punishment ; and when my good works (as 
I then viewed them) had pacified my conscience, I 
believed God was at peace with me, and that if I 
continued to do good and refrained from sinning, I 
should both live and die in His favor. But from the 
moment referred to at the water, sin in itself be- 
came exceedingly sinful. My sinful acts, which 
truly were many, and the great evils which had 
been my chief trouble before, now appeared as the 
nauseous and poisonous vapor that exhaled from 
the mass of corroding corruption, which lay im- 
bedded in my very heart and nature ; and this mass 
included the entire man, soul, and body, so that no 
part or spark of rectitude or holiness could be found 
in me. 

In this view of myself and of sin, and of the pure 
holiness, truth, and justice of God as a judge, I 
could see no possible way in which he could main- 
tain his truth and justice, and justify and save me. 
I became still more and more impressed with the 
idea, that so depraved and vile a rebel as I was, 
could never enjoy so holy a God, nor such holy so- 
ciety as that in heaven ; therefore, it seemed to me 
impossible that any other fate than final ruin could 
await me. I thought that, above all things, I de- 
sired to be holy, and, above all things, I was the 
furthest from it. 



40 Autobiography of 

In this awful condition I wandered about in 
the solitary wood and ravine, until the voices and 
noise of the crowd told me they were dispersing. It 
then occurred to me that some of my cousins, about 
my own age, were going to dine with me at my 
father's, after which they were going home, some 
twelve miles distant, to be received within the 
bounds of another church, called " Twelve Mile 
Church." At this place there was to be a series of 
meetings that evening and the next day, and I was 
under promise to accompany them. I thought they 
would think my absence strange, and probably, my 
parents would be uneasy if I remained longer; so I 
started for home. The road ran a small distance 
from my retreat. I soon reached it and, hurrying 
forward, arrrived at home shortly after the company 
had entered. 

After dinner my father said he thought I had bet- 
ter abandon the thought of going with my cousins 
at that time, and wait until the next church meeting, 
when he would go with me. I should then, he 
added, have more time to visit with my cousins. I 
made no objections to this proposition; for it struck 
me with great force, that all of them were Christians 
(as they were all professors), and that I was not fit 
to be in such society. Believing that my father 
knew all this, I construed it as the cause of his mak- 
ing the proposition. 



Elder Wilson Thompson. 41 

When the company started they walked up a 
gradual ascent, hand in hand, and they began sing- 
ing, in low, soft voices, that beautiful song — 

" The glorious day is drawing nigh, 

"When Zion's light shall come ; 
She shall arise and shine on high, 

Bright as the morning sun." 

I really thought they were on their way to heaven. 
God was their Father and their friend, and Chris- 
tians were their brethren and sisters. 

They were at peace in their miuds, and in holy 
love with each other. All was joy and comfort with 
them, but I felt I was a condemned rebel, doomed 
to remediless destruction ; and I thought that as 
these Christians were now leaving me behind and 
ascending on their way with singing, so at the last 
great day they would thus ascend to heaven, leaving 
me to endure the just punishment due me as a 
vile sinner. These reflections filled me with such 
anguish that I turned my back upon them, and 
walked down the river bank on which the house 
stood, feeling myself to be the most forlorn and 
guilty rebel that lived on earth. I wandered down 
the stream, until I came to a large pile of drifted 
logs; under the covert of this pile I secreted my- 
self, and then fell upon my knees to pray for mercy. 
Suddenly the thought rushed upon me, as if an angel 
4 



42 Autobiography of 

had said: "God is just in your condemnation, and 
of course He can not be just in your justification; 
and now for you to pray for His favor is the same 
as for you to pray for Him to be unjust, to tarnish 
His glory, dishonor His justice, deny His truth, and 
corrupt the purity of His Divine character and per- 
fections. This would be the most heaven-daring 
presumption with which a guilty culprit was ever 
condemned, and for which signal vengeance would 
be speedily executed." I shuddered; guilt sealed 
my lips; I dared not utter a word; I imagined that 
the dritt-logs, around and above me, were about to 
fall upon and crush me instantly for my awful pre- 
sumption. I hurried from my retreat in the most 
awful state of perturbation of mind. I ascended 
the river bank, and entered a grove of timber, and 
stood in mute despair. The trees, the birds, all 
around, seemed to look accusingly upon me; and I 
felt that all their accusations were just; and as I felt 
guilty of all, I dared, not even pray for deliverance. 
The justice of a righteous and holy God, against 
whom I had sinned, and who knew all my depravity, 
still seemed to be before me, like a dark stream pro- 
ceeding from His judgment seat directly against me, 
pursuing me wherever I went, and pointing down- 
ward between my shoulders to my heart. This was 
the view of my mind, but it seemed so plain, even 
to my external vision, that I often turned round 



Elder Wilson Thompson. 43 

suddenly to see it with my eyes, but could not see 
anything unusual. Yet turn as I might, no matter 
what way, it still seemed behind me. I can never 
fully describe my feelings and views as I stood there. 
I thought that everything around and above me — 
in short, that all things seemed to answer the end 
of their creation ; and that, although they were only 
creatures of time, no soul, no intelligence, no ac- 
countability, yet they espoused the cause of their 
Creator, and appeared to look accusingly upon me, 
as a vile rebel who deserved neither favor nor pity, 
but speedy execution — which everything seemed to 
demand, and which God's purity imperiously re- 
quired, to vindicate the holiness of His Divine 
throne. In this awful state of mind I spent the 
afternoon, sometimes standing, sometimes sitting, 
sometimes walking, and sometimes prostrate on the 
ground. I now believe, if ever my whole heart 
prayed for mercy, it was at that time. Yet I dare 
not make a formal prayer; my guilt and God's jus- 
tice seemed to forbid it, causing me to tremble 
at the very thought of attempting to ask God to be 
unjust when His justice demanded my punishment. 
At nightfall I repaired to the house, and soon 
retired to my bed, but not to sleep. I began to 
ponder over my helpless condition ; and I thought 
my parents, being both Christians, knew that I was 
a lost sinner, and felt no pity for me, knowing that 



44 Autobiography of 

my condemnation was just. I felt that I was not 
fit to be with them, nor even to speak to them. 
Thus, with these awful reflections, I spent the time 
until morning. I thought if I were but pure, holy, 
and righteous, then all would be well ; then I could 
dwell with God and His people for ever. But, alas! 
this was now out of the question, for I was a most 
loathsome mass of pollution, and I knew no way by 
which I should become cleansed. The darkness of 
the night seemed to add its shade to the gloom of 
my feelings. Tor three days and nights I continued 
in about the same condition. I have often reviewed 
it, and have never been able to remember that I had 
one hopeful thought of my salvation, that would be 
consistent with Divine truth, righteousness, justice 
and holiness. I dared not ask for it or even desire 
it, to the dishonor of these. The very thought that 
I, a guilty culprit, should possess the impudence to 
ask a holy God to dishonor Himself in my behalf, or 
even to desire such a thing, was alarmingly pre- 
sumptuous. Yet, if there was any way in which 
God could be gloriously true and just in saving 
me — 0, let it be shown me, was the incessant breath- 
ing of my heart. But I could see no way in which 
pardon, peace, righteousness, and salvation could 
ever come to me; for my former delusive notions of 
my goodness looked as awful and presumptuous as 
any other part of my life. I dared not even hope 



Elder Wilson Thompson. 45 

to obtain God's favor by such a course; indeed I felt 
hedged in on every side, and could see no way of 
possible escape. I felt as though I was suspended 
on a mere thread, and hourly awaiting my execution. 
On Wednesday afternoon, as I was wandering alone 
in a wood-lot, reflecting on my desperate condition, 
I passed by the top of a fallen hackberry tree, which 
by its limbs formed a thick cluster above and around 
so as to afford a sort of retreat. I paused a moment, 
and again the thought struck me that I would enter 
this recess and once more try to pray; but the de- 
mand was again suggested: "Dare you pray to God 
to do an unjust act?" My mind replied: "No, I 
dare not do that ; but I may confess to God that He 
is just and righteous in my destruction." With this 
thought I entered the clustered top, while the gloom 
of death seemed to hang heavily on every tree, and 
all nature seemed clothed with a frown. I felt my 
execution was now at hand. I fell on my knees, 
closed my eyes and began my confession: "Lord 
thou knowest that I am an unholy rebel against 
thee; I have sinned greatly; am all corrupt and 
lost; but thou art just in all thy judgments, 
and I am justly condemned by thy righteous law." 
When I had proceeded thus far, I was arrested by 
the appearance of a bright, glittering shadow, near 
my right side, which startled me. I raised my head, 
and opened my eyes, but could see nothing unusual. 



46 Autobiography of 

I again closed my eyes and resumed my confession, 
but again the same glittering brightness shone forth 
with increased brilliancy. I started up again and 
opened my eyes, but nothing unusual appeared. 
Again I closed my eyes and resumed as before, and 
again the brightness, with increased luster, appeared 
the third time — now with such startling brilliancy 
that I sprang to my feet, and gazed in every direc- 
tion. Nothing, however, of that brightness could 
be seen, but all the heretofore gloomy scene was 
changed; the angry frown was all dissipated, and 
the wisdom and goodness of God illuminated the 
scene, and gave all nature a beauty and grandeur 
that seemed to show forth more of the glorious 
majesty of the Creator than I had ever before be- 
held. I was so completely captivated with the scene, 
and so absorbed in the contemplation of the good- 
ness of God, that I was thoughtless of everything 
else. I sauntered about, gazing in transports of de- 
light on smiling and instructive nature; and thus I 
remained gaziug, wondering, and adoring that God 
who seemed almost visible in the works of His 
power, wisdom, and goodness, until I was called to 
the house. There was a prayer meeting that even- 
ing in the vicinity, and it being time to go, my 
father and I walked directly on. Soon after we 
started, the inquiry rushed upon me: "What has 
gone with all your trouble? " My burden was gone; 



Elder Wilson Thompson. 47 

the stream of justice that bad been pursuing my life 
was withdrawn, and yet I was the same sinner as 
before! But was all my burden of sin and guilt 
now removed ? or, was it not rather that I was now 
given up to such insensibility, such heaviness of heart 
that I could no longer be grieved on account of my 
situation ? And here I began to retrospect the three 
past days. I soon found my burden had last op- 
pressed me in the hackberry top aforementioned, 
where, on my knees, I had confessed God's justice 
in my condemnation. At once I inferred that God 
had shown me my guilty and condemned condition, 
and had brought me solemnly on my knees, to con- 
fess that His judgment was just in my banishment, 
and that I had no just cause of complaint, nor any 
ground to reflect upon His righteous decision ; hence 
the honor of His Throne was fully vindicated. This 
being done, and the glory of God's attributes all 
shown to me, in the works of His hands, I concluded 
that I was now left in a hardened,, insensible condi- 
tion, and that my state was now worse than ever 
before, but that I was too much hardened to feel it. 
I labored to feel as I had felt, and to see myself again 
under the load which had heretofore oppressed me; 
but I could not. Yet I never once thought of this 
being conversion; but my trouble now was, because 
my former trouble was gone ! In this unhappy con- 
dition I continued until the prayer meeting was near 



48 Autobiography of 

the close. Elder John Beal engaged in prayer ; and 
during the time I was on my knees there came upon 
me a feeling of enraptured love for God and His 
people, such as I had never before realized. When 
the prayer was over, all the congregation arose to 
their feet and began singing. I looked upon them 
with admiration, for I thought I had never before 
beheld so lovely a sight ; and their voices seemed to 
me to be tuned with immortality. Although they 
stood near to me, and I saw them with my eyes, and 
heard them with my ears, yet, to my mind's view, 
they seemed to stand vision-like in a majestic line; 
those nearest a little elevated above the ground, and 
those more distant rose higher and higher, while the 
glory of God and the beauty of holiness appeared 
to shine brilliantly around them, and their sweet 
singing seemed to echo almost into the heavens. 
Such divine beauty and holiness I never viewed be- 
fore in Christians, nor in their worship. I was now 
completely filled with peace and love, and my mind 
for the time was happy. On my way home this 
state of mind and these feelings left me, and again 
I relapsed into my former desponding state; seeking 
for my burden again, and repining because it was 
gone. In this unhappy state I continued until the 
next day, when I was alone in a grove. Then the 
same love for Christians, the same peace and comfort 
filled my soul and captivated all my affections. In 



Elder Wilson Thompson. 49 

the midst of this sweet delight the following words 
of the poet, Keble, seemed to fill my inmost heart : 

"Keep me, O keep me, King of kings, 
Beneath Thine own almighty wings." 

These words enlisted my strongest desires, and car- 
ried them up before God, in earnest prayer, that He 
would so keep me. With this a flash of inward light 
gave me the first glimpse I had ever known of a 
mediator between God and man. This glimpse, al- 
though it seemed plain, } 7 et it was so instantaneously 
gone, that I could not retain the view. For several 
days I coutinued in this way; sometimes all my mind 
seemed shrouded in impenetrable darkness, but fre- 
quently an inward dart of light in the mind would 
reveal the way in which God could be just as a 
Saviour, through the mediation of His Son. Still 
this darting ray, though often repeated, was so in- 
stantaneous that, if I may compare it to temporal 
things, I would say it was in some degree like a per- 
son, of a very dark night, looking out of a window 
upon the blackness of darkness, when, sudden as 
lightning, a bright flash instantly darted by, reveal- 
ing the most beautiful image or scenery ever be- 
held; but the light was so suddenly gone, and the 
image so entirely new, he could not so examine it as 
to describe it, or understand it properly. Although 
I could not understand how, yet I became convinced 
5 



50 Autobiography of 

that there was a way in which God could save a great 
sinner by His grace, and still remain a just God, 
"through the redemption that is in Christ Jesus;" 
but my views were so indistinct, and so imperfect, 
that I could neither explain it satisfactorily, nor 
appropriate it to myself. Here I received the first 
hope I could claim as a Hope. I know of no better 
way to express or define my hope than this — I hoped 
I should yet receive a hope. I was fully assured 
that there was a way, and a glorious way, too, in 
which God could be just and save a poor guilty 
sinner; and I hoped I should yet clearly see it. 

This gave me some comfort. My mind, with all 
its powers, seemed to be strained to the very highest 
pitch, to obtain a conception of this glorious plan ; 
but it was beyond my reach. I could not see it ex- 
cept in these momentary flashes above described, and 
they were so sudden and so instantaneously shrouded 
in thick darkness, that I could not retain a clear 
conception of it, and so I struggled along. I 
seemed insensible to my burden of condemnation ; 
it appeared to have left me. Justice did pursue me 
as before, but liope seemed to be struggling for a 
mastery over my former despair. In all this interval, 
from the day I heard the experiences of the young 
people before mentioned up to this time, I have no 
recollection of relating any of my feelings to any 
one. But about the time of my last exercises, above 



Elder Wilson Thompson. 51 

described, one or two Baptists undertook to talk to 
me. I said but little, yet they seemed to understand 
my feelings; this surprised me, for I believed 
that no other person had ever experienced such feel- 
ings and views. I continued in about this way until 
the meeting at Four Mile Church, where I was to go 
and visit my cousins, in accordance with the promise 
of my father, as mentioned above. On my way to 
that meeting, as we walked alone, my father intro- 
duced the subject of my exercises, and insisted that 
I should tell him all my feelings. I was greatly em- 
barrassed but finally I began, and the more I talked 
the freer I felt to talk, and so in substance I related 
all my exercises. X remember well how the big, 
glistening tears coursed down his paternal cheeks, 
as he silently listened to my relation. After I had 
done, aud had answered many questions he pro- 
pounded, he gave me important advice — indeed, I 
shall never forget his impressive exhortations and 
admonitions, and the warnings which he gave me. 
He set before me my youth, the many snares and 
temptations I should have to encounter — set to lure 
me off into the world, aud so bring reproach upon 
myself and the church, and, above all, on the cause 
of God and His truth. And I was very young, he 
said, and had never mingled with the world, to learn 
its ten thousand snares, baits, and devices; and that 
although he hoped I had been the subject of a gra- 



52 Autobiography of 

cious work, yet he would rather that I should not 
join the church at present, but wait until I became 
older and had time to test my faith, hope, and zeal. 
In conclusion, he said he would not forbid me, but 
urged me to well examine the solemn responsibility 
of making a public profession. This advice, coming 
from a father in whom I had the most implicit con- 
fidence, both as to his knowledge in all these things 
and his desires for my good, made deep impressions 
on my young mind. I had always considered the 
advice of my father as the safest rule of my life ; so 
I pondered this with deep concern and self-examina- 
tion. We attended the meeting on Saturday after- 
noon, and also in the evening ; and I must confess 
that the church, and her order, and her worship — all 
appeared beautiful. I thought it a pleasant and in- 
viting home. I felt that I could take great pleasure 
in spending all my days in such a frame and in such 
a place, and with such society as this. My heart 
and affections were centered there, for these were 
the people of God, and here His glories shone forth, 
His worship was performed, His praise heard, His 
ordinances practiced, and His truth understood and 
taught. I wanted to have a home with them, but 
father's counsel was before me. I had very little to 
say to any one, for my mind was laboring under 
many conflicting emotions, and yet it was on a strain 
to see the glorious plan of salvation, which at times 



Elder Wilson Thompson. 53 

still shpt with such glory and beauty before my 
mental vision, but which I could not retain for a 
moment; for a darkness black as night would rap- 
idly approach and conceal it all from my view. On 
Sunday the meeting was held in a grove, until 
warned by the lightning and thunder, from an ap- 
proaching dark cloud, of the necessity of seeking 
shelter from the approaching storm. There was a 
new two-story house near by, to which the congre- 
gation hastened ; and there Elder Riggs resumed his 
sermon. He was a powerful man in exhortation, 
and at times he was a strong man in doctrine. 
While he was speaking the cloud began pouring 
down torrents of rain ; the wind blew furiously, 
dashing the water through the open cracks of the 
log house ; the lightning in forked flame seemed to 
almost part the firmament ; while the roaring thun- 
der, like heaven's awful artillery, belched forth at 
rapid intervals with deafening roar. The power of 
the God of the whole earth seemed fully demon- 
strated. In the midst of this confusion and strife 
of the elements, the preacher, at the top of his 
voice, made this appeal : " We are told," said he, 
" that Christ will come to judge the world in flam- 
ing fire, and with the voice of the archangel and the 
trump of God. Now, if He should appear in this 
cloud, amid the streaming lightning and bellowing 
thunder, who is readv to meet Him ?" At that in- 



54 Autobiography of 

stant the light that had so often flashed and darted 
before my inward eyes, now suddenly shone in me, 
and continued to shine in its splendor, revealing the 
fullness of the glory of the person of Christ, and 
the mediatorial work He had performed for His peo- 
ple, through the redemption that was in Him, and 
obtained by Him for His people. God was revealed 
glorious in all His perfections, His law honored, and 
His truth and justice fully vindicated; while His 
grace was richly exercised in the free and full justi- 
fication of poor, ungodly sinners who believed in His 
Son. This, to me, was the most transporting joy I 
had ever beheld. I knew it was the same blessed 
plan that, during several of the preceding days had 
been flashing across my mind. Christ was now All ! 
He was truly the w T ay, the truth, and the life ; the 
end of the law, the fullness of the gospel. All I 
needed, or ever could enjoy, was to be found in Him. 
All that prevented me from the full enjoyment of 
His glory, was my being present in the body and 
absent from the Lord. I was caged in a poor cor- 
rupt body, away down here on the earth, while He 
was above, seated at God's right hand. But I 
thought surety, He will come again, and then I shall 
meet Him in the air, having been changed from nat- 
ural to spiritual, from mortal to immortal. Then I 
shall be with Him, be like Him, and see Him as lie 
is. This all appeared plain to me, in half the time 



Elder Wilson Thompson. 55 

it takes to write it. I felt fully prepared to respond 
to the preacher's appeal, and say, " I am ready to 
meet Him." The awful solemnities of the judgment 
day was the most terrifying thought that had 
haunted my guilty conscience ; and often, at night, 
would I awake from my sleep trembling with alarm 
and terror, from a dream of the judgment day and 
of my final separation from God and all holy beings. 
But now the entire scene was changed. I now felt 
that in "that day" I should be inducted into the 
presence of God and all holy beings, to dwell for- 
ever in that place where sin, sorrow, pain, and death 
shall never come. The second coming of Christ 
seemed to be fraught with the greatest interest to 
me of anything I could think of in the future. 
During the remainder of the afternoon and evening 
my mind was calm, tranquil, and happy; and with 
an ecstatic feeling of delight I contemplated the 
the glories of Christ as a mediator, and of the re- 
demption through His blood ; of the fullness and 
freeness of His grace and of pardon, justification, and 
eternal life in Him. The glories of the whole plan 
of salvation through Him occupied my enraptured 
thoughts, for let me strike whatever cord I may, it 
led to Jesus — " He was all and in all." 

Some of the young converts were there, and we 
gathered together, and I talked and sang. I gave 
them my views of the fullness of Christ and His 



56 Autobiography of 

mediation, and of the relations in which He stood 
to His people; and I told them that I believed, when 
He should "come again without sin unto salvation," 
the sight of Him would verily lift them up "to meet 
Him in the air;" and being like Him they should 
see Him as He is and dwell with Him forever. 
Thus we enjoyed a pleasant season. The next 
morning my views seemed dim. I began to call 
to mind the question : "Am I really interested in 
Christ as my Savior?" and then many doubts began 
to annoy me, and with darkness, as it were, to com- 
pass me about. I never have doubted since but 
that the views I then had of the plan of salvation 
were correct ; and that this was the only way any 
sinner was or can be saved. But my doubts began 
then, and have often harassed me since, as to 
whether I was savingly interested in that plan. In 
this way I lived, sometimes so obscured in darkness 
that I could hardly dare to hope, and at other times 
my views were so bright that I could not doubt. 
The next Church Meeting came on the first Satur- 
day in June, 1801, at the church called the "Mouth 
of Licking." I went before that Church and related 
to them my reason of hope, and was received as a 
candidate for baptism. On the next day, which 
was Saturday, I was baptized by Elder Lee in a 
small stream filled with backwater from the river. 
When the Elder led me down into the water he 



Elder Wilson Thompson. 57 

said : " I am now about to baptize one wbo will stand 
in my place when my head lies beneath the clods of 
the valley." Many of those present knew that he 
referred to his expressed convictions uttered shortly 
after my birth, which they had often heard him 
speak of since; but I knew nothing of this, and 
only understood him to speak of the probability of 
my living after his decease, as I was then only in my 
thirteenth year, and he was of middle age, some- 
thing near forty, I presume. When I was raised 
from the water the first thought that I recollect was, 
" ! that sinners could but see and feel the beauties 
of a Savior's love ! " And such a weighty and pain- 
ful sense of their blind and dead condition came 
over me, that I felt a strong desire to speak of the 
glorious plan of salvation ; but I remained silent in 
language but burst into a flood of tears, and came 
out of the water weeping like a child. My young 
friends led me to a private place to change my 
clothes. When my father's youngest brother, then 
a vain young man, came to us, my first impression 
was to throw my arms around him and tell him of 
the fullness and worth of a precious Savior. I re- 
frained, however, from speaking; and again my full 
heart gave vent to a flood of tears, and my uncle 
walked away. 

Now, Christian reader, I have detailed particularly 
the way I have been led in my youth. Do these 



58 Autobiography of 

exercises agree with yours? I believe they have 
been in some points rather peculiar; but as they 
were, and in the order in which they came, I have 
endeavored to relate them. If you can fellowship 
them as Christian experience, resulting in a good 
hope through grace, then let God be praised, for it 
is all of His rich mercy. The plan of salvation 
through the mediator Jesus Christ, that I then 
viewed, is still the basis of all the hope of accept- 
ance with God that I have ; and if I was as sure 
that that plan embraced me as I am sure that it is 
good, I should never doubt again. 0! that I could 
always walk in the light and in the truth, and serve 
God in newness of the spirit ! But to return to my 
narrative. 

From the time of my baptism, when the weight 
of impressions impelling me to speak of the full- 
ness of Christ and the glories of God as revealed 
in the riches of His mercy and grace in the plan of 
salvation, through the redemption that is in Jesus 
Christ, had been lightened by a flood of tears, I 
would occasionally receive similar impressions, and 
sometimes my mind would become so engrossed at 
the meetings, and especially at prayer meetings, that 
I could scarcely refrain from expressing my feelings 
to the Church. In those days it was common to 
hold prayer meetings among the Baptists; and in 
that Church a portion of every Sunday and Wednes- 



Elder Wilson Thompson. 59 

day was devoted to the prayer meeting, at which we 
attended to the reading of the Scriptures, giving 
short exhortations, singing, and reading select ser- 
mons and commentaries of some approved authors, 
and generally some one would propose a text, and 
those present would give their views on its mean- 
ing. I am sorry the Baptists have so generally 
ceased to sustain this useful practice. I have been 
as much edified by the exercises of the members as 
by any sermons I ever heard. And then all the 
different gifts of the members were brought out; 
and, being so often together, and religious worship 
being the object of their social meetings, their con- 
fidence and brotherly attachments were cultivated 
and confirmed. One great advantage was derived 
from this constant exercise of the brethren's gifts, 
and it was this: When anything prevented the 
preacher from filling his appointment the assembly 
did not disperse without a religious service, for the 
brethren would proceed with the meeting by prayer 
and exhortation, etc. Not as it is now, when a 
minister fails in his engagement no member can be 
prevailed upon even to pray, and all assembled dis- 
perse without worship. At these social prayer meet- 
ings I have often trembled, as I sat under those 
weighty impressions to speak. I was but a child 
and was very timid. I felt myself to be more igno- 
rant than any other member of the Church, and I 



60 Autobiography of 

greatly feared if I should speak T might wound the 
cause of God, or hurt the feelings or consciences of 
the members, and then I should have to reproach 
myself. When the meeting had closed I would feel 
guilty and condemned, and often would resolve that 
if I felt those impressions again I would try to free 
my mind by giving utterance to them. These re- 
solves, however, were only made to be broken, for 
perhaps, at the next meeting the same thing would 
be repeated and end in the same way. 

For several years I lived a silent member of the 
Church, and never spoke or took part in the Church 
meetings, prayer meetings, or even privately with 
the members. I very seldom missed a meeting, how- 
ever, by day or by night. The thought of missing 
a meeting was then, and is yet, a painful and bitter 
thought ; yet I never spoke to any one unless some 
one spoke directly to me. Alternate hopes and 
fears, joys and sorrows, trials and deliverances, dark- 
ness and light, formed the checkered scene through 
which my mind had passed from the beginning of 
my religious life until I was about the age of nine- 
teen. I was still a member of the same Church, and 
had scarcely ever missed filling my seat; but I had 
never said a word publicly nor privately on religious 
subjects unless called upon, and then simply to an- 
swer questions. 

About this time my exercises in relation to public 



Elder Wilson Thompson. 61 

speaking became more weighty, and more constant 
than ever before. Such a burden oppressed my 
mind, day and night, that I lost my appetite for 
food, my desire for company, and my nights were 
spent, necessarily, in a restless condition. I now re- 
solved to subdue these impressions by an obstinate 
determination that I would never make the attempt 
to preach, if I should die for it. That which led me 
to this resolution was the conclusion I had come to, 
that Satan, through my own wicked heart, was 
prompting me to attempt public speaking, knowing 
that in the attempt, through ignorance, I should re- 
proach the cause of God, the Church, and myself; 
and I resolved I would die rather than do this, 
which I should unavoidably do, if I made the at- 
tempt at all. And as I was the youngest and the 
most ignorant male member of the church, I be- 
lieved, of course, that a God of wisdom would 
never choose the youngest, and the one that knew by 
far the least, in His Church, to be the teacher of 
those who could teach him as a father could teach 
his son. 

Still my impressions continued to increase. I 
was suddenly arrested with a disease called " Cold 
Plague," which brought me so low that my friends 
despaired of my life. Indeed, at one time, my 
breath seemed to stop, and all the symptoms of 
death were upon me; the family gathered around 



62 Autobiography of 

my bed, believing that I should never breathe again ; 
my mother sunk into a swooon and fell on the floor. 
Still I had my senses and knew all that took place, 
but could neither speak nor breathe. I supposed I 
was dying, but felt as calm and composed as J 
ever felt; none of the terrors of death were now 
upon me, but a sweet resignation to the Divine Will, 
which made me calm and caused my confidence in 
God to be unshaken. I soon revived, but still no 
one thought I could live many days. I was led to 
examine all my state, also my hope and faith. I felt 
firm and unshaken, but I felt conscious I had been 
disobedient with regard to my impressions to preach ; 
and, in attributing them to Satan, I thought I had 
sinned. From these reflections I concluded that if I 
should ever get well again, and should feel the same 
weight of mind to preach Christ and Him crucified, 
I would make the attempt. 

I, finally, slowly recovered. The same impressions 
followed me, with increased resistance on my part. 
I examined my abilities on every point, in relation 
to making the attempt, being the youngest male 
member in the church. 1 felt that I could not teach 
and edify those who were blessed with association in a 
church having many old and gifted members. I could 
neither read a chapter nor a hymn without stopping 
to spell many of the words; I had no knowledge of 
the meaning of the Scriptures ; I was slow in speech, 



Elder Wilson Thompson. 63 

and could not communicate to others the few 
thoughts I might have ; I was a poor, backwoods, 
ignorant boy, knew nothing of books, and but little 
of the world. Indeed, I possessed no qualifications 
at all that are essential to a minister and teacher of 
the glorious gospel. 

About this time a new plan was adopted in con- 
ducting our regular weekly prayer meeting : two of 
the members were appointed to open the meeting 
by prayer, and, at the close of the service, those who 
opened that meeting should appoint two others to 
open the next, and so on. Soon I was named to 
open the next meeting. During all this time I had 
never made an attempt, in any public way, nor had 
I ever said a word to any one about any of my im- 
pressions to speak. All this I had kept carefully 
locked in my own breast, and had labored to con- 
ceal all my feelings from every one, and had suc- 
ceeded. Then I reasoned with myself : "What can 
I do? I am appointed to open the next meeting; I 
will not attend that meeting." This was my first 
conclusion ; but soon I shrunk from that responsi- 
bility, for to disobey the Church, I felt, was to as- 
sume a greater responsibility. 

It is impossible for me to properly describe the 
tumult of my mind during that week. The day 
finally came, and my mind was still unsettled as to 
what duty was in the case. I was working alone in 



64 Autobiography of 

the clearing of ground; the evening drew on; ray 
mind became still more tossed, and I tried to pray 
that God would make my duty plain, and enable me 
to walk in it. I felt that this was a crisis in my life, 
that was to change my relations in the Church, and 
in the world. Toward night I abandoned the idea of 
attending the meeting, and continued to ply my ax to 
the timber with great energy. When the sun had set, 
and the dusky shades of evening told that night was at 
hand, I suddenly dropped my ax, as from some im- 
pulse, and hastily leaving the clearing, was, in a mo- 
ment more, running on my way to the meeting. 

Five miles were to be traveled, and I was on foot; 
it was then getting dark, and the way was very hill}'. 
I had not made up my mind what course I should 
take at the meeting ; but I seemed hurried onward 
by some impulse, and ran most of the way. I reached 
the place in time ; and immediately an unusual calm- 
ness came over 'me, and I experienced much peace 
of mind. I went forward and filled my appointed 
place with as much composure of mind as, perhaps, 
I have ever done since. After meeting I felt the 
pleasure of having a "clear conscience." The next 
Sunday, when the preacher closed his sermon, he 
(entirely unexpected by me) requested that I should 
conclude. I felt free — why it was so I can not tell ; 
and though it surprised me, yet I felt no confusion. 
I arose and spoke a few words in exhortation, but 



Elder Wilson Thompson. 65 

not longer than two or three minutes; then sung a 
hymn and tried to pray. The meeting closed, and I 
felt serene and easy. Soon after I made another 
attempt at a prayer meeting, but darkness enveloped 
me, and I was greatly embarrassed and confused. 
After this I felt much dejected for a time, but was 
finally relieved ; and I also felt encouraged from the 
consideration, that God had left me in darkness just to 
teach me where my dependence was, and to give me 
to feel that without Him I could do nothing. After 
this my mind became tossed about for a time. All 
was dark and gloomy. Doubts and fears, as to the 
truth of my own interest in the Savior harrassed me 
sorely for a time. It was now a cold time in the 
Church, and some painful difficulties took place. I 
believe I will narrate one case here, not because it is 
very peculiar, but in the hope of its being profitable 
to some Churches, and to some individual members, 
and especially to Moderators, whose duty it is to see 
that no business comes into the church but that which 
is strictly according to good order. Most of the con- 
fusion, discord, division, and strife that has afflicted 
the Churches, within my observation, for more than 
half a century past, ma}' be traced to some disorderly 
way in which Church business was first managed, by 
bringing other business into the Church as though it 
belonged to it when it did not. Churches should 
attend strictly to proper rules of order in all cases> 
6 



66 Autobiography of 

and the Moderator should remember that the Church 
looks to him to maintain good order, and to see that 
nothing comes into the Church except strictly in ac- 
cordance with her rules and order. If the case is 
but a small one, who can tell how great a matter a 
little fire may kindle? The case referred to was this: 
One sister trespassed against another in some small 
matter of business, and in their talk about it a con- 
tradiction came between them. One, an old sister in 
the Church, feeling much aggrieved, went to talk and 
labor with the other, according to the first step of 
discipline laid down by the Saviour, in the eighteenth 
chapter of Matthew, During the conversation of 
the two sisters the husband of the accused stepped 
in, and he also being a member, the sisters still went 
on in their conversation. ~No satisfaction being given 
by the trespasser, they parted with the breach un- 
healed. The accuser called on another member, and 
took him along to take the second step, as directed in 
the same chapter. While these were with her talking 
and laboring to effect an agreement, the husband of 
the accused again came in, but said nothing. No 
satisfaction could be obtained; the next church 
meeting came on, and the aggrieved sister told it to 
the Church, at the proper time. The Church took 
the matter in hand, and immediately a contradiction 
came up. The aggrieved sister referred to the one 
she had taken with her, who came forward and con- 



Elder Wilson Thompson. 67 

firmed tile. truth of what the sister had said. -Im- 
mediately the other sister called on her husband, 
who proved the reverse ; and so it went on, until a 
number of palpable contradictions stood before the 
Church — each one of the sisters positively proving 
both ways by the evidence of members — two against 
two. The wheels of the Church were at once locked ; 
some of the members seemed to begin to take sides, 
some one way and some another. From month to 
month this matter was worked upon, from morning 
until night; and still the case grew worse at every 
meeting. Various rumors were spreading, the Church 
was confused, and it was thought all four of these 
contradicting members would have to be excluded, 
as no compromise seemed possible. After several 
months confusiou had sorely afflicted the Church, 
parties began to appear in the body. At this time the 
Church w T as strong in numbers and gifts, and as to 
able disciplinarians it, probably, was not equaled any- 
where ; all were earnestly striving to see some way to 
bring the matter to a satisfactory end, but it appeared 
all in vain. Serious fears were entertained that the 
Church would rend in pieces. At this crisis a 
member, a man much esteemed as a sound, orderly 
brother, but, on account of being a mulatto, had 
never spoken on Church business, and had uniformly 
occupied a back seat, arose tremblingly and said : 
u I have attended here every meeting since this 



68 Autobiography OF 

difficulty came into the Church; I see the Church is 
in great trouble, and can not advance one inch, and 
is growing worse every month ; I know I am so 
very ignorant that I tremble at the very thought of 
saying a word, and still the matter that has thrown 
the Church into all this difficulty looks to me as 
plain as noonday, and has appeared plain to me 
from the first; and I still think that, if the trouble 
is as I viewed it, the old brethren would have seen 
it at once. Under this impression I have remained 
silent until now. I have gone home from every 
meeting feeling guilty ; and still I have been afraid 
to speak, for it seems if I do it would be charging 
the whole Church with disorder. This would hurt 
the feelings of all, which I would be sorry to do. I 
may be wrong ; and still I am so ignorant that it 
looks plain to me. If the Church will bear with 
me and not take offense I will relieve my mind ; 
and if I am wrong, please attribute it to my igno- 
rance, and do not think that I mean to accuse the 
Church." The Moderator told him to speak his 
mind freely ; it was his privilege, and his speaking 
would give no cause of offense. Some others spoke 
to him, encouraging him to proceed. He then re- 
sumed : "By your permission, and emboldened by 
your promise not to be offended, I will state my 
mind. I think that all the difficulties that so 
seriously afflict and confuse this Church, and even 



Elder Wilson Thompson. 69 

threaten its destruction, is in consequence of dis- 
order, at the start, in the sister who brought it into 
the Church ; and in the Church, which took it up in 
disorder ; and these disorders have been the whole 
cause of all this trouble in the Church. I read, ' If 
thy brother trespass against thee, go and tell him 
his fault between thee and him alone; if he hear 
thee, thou hast gained thy brother; but if he refuse 
to hear thee, take one or two with thee, that in the 
mouth of two or three witnesses every word may be 
established.' The sister went, but the other sister's 
husband being present a part of the time on both 
occasions, is now the cause of all these connections 
of testimony, so that nothing can be established, 
for the evidence stands pointedly two against two. 
Now, dear brethren, do not view me as an accuser 
of the sister, nor of the Church ; but if I am wrong, 
charge it to my ignorance." Several voices were 
heard to say: " The brother is right, and the Church 
is wrong." The Moderator said : " There can be no 
doubt of the strict correctness of brother Sumas's 
view of order; and all this protracted difficulty has 
been caused by not strictly attending to order. We 
should all be willing to confess our faults to him, to 
each other, and to God." One member arose and 
said : " I feel sorry and ashamed to think what a 
scene of trouble, confusion, and reproach this step 
of disorder has brought upon the Church ; and as an 



70 Autobiography of 

expression of our wrong, I now offer a motion to 
throw the whole matter from the Church." This 
motion was seconded and carried by the Church. 
The sister who was aggrieved then asked what 
course she should pursue ? as the matter was now 
public. She confessed her error in the first proceed- 
ing, but said she had not seen it before. "The 
Church lias done right," she said, "in throwing the 
matter o'ut; but my difficulty still remains, and it 
has been made public, and now what will be the 
proper course for me to pursue?" The Moderator 
answered: "Begin as though nothing had been 
done, and then act as directed by the Scriptures." 
She replied that she would. The other woman, in 
a passion, withdrew; and her husband followed. 
This return to order healed all the wound. The 
husband, afterward confessed his fault, and was re- 
stored. The wife, on the contrary, went into a dis- 
graceful course of life, thus showing that she had 
been an unworthy member. Churches can never 
be too careful to observe strict order. After this 
digression I will now return to my narrative. 

The Church seemed to be in a cold state; still my 
mind was greatly troubled. The responsibilities of 
a minister, and my ignorance and youth, seemed to 
forbid the idea of assuming so much. I could read 
but little, but my mind became greatly enamored 
with the Scriptures. Every leisure moment I had I 



Elder Wilson Thompson. 71 

spent hi their study. I read that, "All Scripture 
was given by inspiration of God, and is profitable 
for doctrine, for reproof, for correction, for instruc- 
tion in righteousness, that the man of God may be 
perfect, thoroughly furnished unto all good works." 
I here concluded that if I was a child of God I 
surely had some spiritual capacity to understand the 
Scriptures; and if so, they were revealed for profit- 
able purposes — to teach all points of doctrine, to re- 
prove all errors, to correct all mistakes, and to give 
all righteous instruction ; and so, to the man of God 
the Scriptures were both a perfect guide and infal- 
lible standard, and by them he was furnished, in 
every respect, unto all good works. I now went to 
the Scripture, not to prove this or that point of doc- 
trine or practice, but to learn from it both doctrine 
and practice, and to have my errors reproved and 
corrected. If I should do more than the Scriptures 
taught, it was will-worship ; if I should do less it 
was omission ; and if I should do what they forbid, 
it was transgression. I read and studied, with these 
views before me, both for doctrine and practice; but 
did not understand how one part could harmonize 
with another, for I read by chapters and verses. 
Finally, I began to see that all the Epistles were let- 
ters, written by the apostles to distinct Churches, or 
to some Christian brother or brethren, and were so 
to be interpreted. In this way I began to see the 



72 Autobiography of 

beauty and harmony of the Scriptures more and 
more. Now while the divisions of the Scriptures 
into chapters and verses make it convenient for re- 
ference, yet these divisions should not be noticed, 
when we interpret their true meaning. In this way 
I continued my study, but could not be satisfied as 
to what was my duty, with regard to preaching. 
When I read of the spiritual gifts, I could not find 
that I had any of them. I felt willing to be, or do, 
anything* that the Lord would impress upon me, but 
His will I could not know, hence I could find no 
rest. My mind was loaded down. My spirits and 
thoughts were depressed day and night. In rumi- 
nating on this subject I was often lost to myself, and, 
by times, I was insensible of my situation. I was 
now teaching several classes in vocal music, and in 
riding around to my appointments, I have often be- 
come so absorbed in my thoughts, that I would 
arouse myself, as from a deep sleep, to find myself 
sitting quietly in my saddle, and my horse grazing 
along the way-side. 

These spells followed me for several years; indeed 
it has been a peculiarity through my whole life, that 
when any point of doctrine would fasten itself upon 
my mind, I would become insensible to all other 
things, until my mind was in some way relieved from 
its intense pursuit. It would take volumes to detail 
all the different exercises of mind through which I 



Elder Wilson Thompson. 73 

passed. Sometimes I was so oppressed with doubts 
as to my personal interest in a Saviour, that I was 
almost in despair. At other times my hope was 
bright and my faith strong. I read, studied, and 
tried to pray for wisdom to direct me. My mind was 
in a tumult. I tried hard to banish all thoughts of 
ever attempting to preach ; for the more I examined 
myself the more I saw of my want of every qualifi- 
cation, and I readily concluded that it was the most 
inconsistent thing that ever entered the brain of any 
poor mortal like myself, and yet, for my life, I could 
not get clear of it. The awful responsibilities of 
the station deterred me ; my ignorance and imper- 
fections forbade me ; and my liabilities to err and 
perhaps to preach some false doctrine, and so bear 
false witness for God, was so important a matter that 
I trembled at the idea with dismay. Finally I com- 
menced closing my schools by prayer, and sometimes 
I would fall into an exhortation among the scholars 
until every eye would flow with tears, and the schools 
would close with sobs and sighs. This was more es- 
pecially the case at one school, which Was situated 
on Banklick Creek, near the line between the coun- 
ties of Campbell and Boone. This place was be- 
tween a church called Banklick, Elder George Hume, 
then their minister, and a church called Dry Creek, 
Elder Moses Vickers then their minister. My school 
was about central between them, and in a place noted 
7 



74 Autobiography of 

for frolicking, dancing, and such other amusements. 
This place was about twelve or fourteen miles from 
my father's, where I still lived. Here the most pow- 
erful effect was visible, and here my mind was the 
most interested. My exhortations and prayers at 
the close of my school became so attracting that old 
and young gathered in about the time of the closing 
of school, and would often leave the place shedding 
tears. My mind became more than ever impressed 
that I must preach. The Mouth of Licking Church 
had moved their location from the river to near the 
old station, and had built on the ridge, east, about 
half the way to the Ohio River. Father had also 
moved from the river, aud settled on the branches 
of Three-Mile Creek, and opened there a new farm. 
My school was some fifteen miles from my church. 
My mind was so deeply engaged, and weighed down 
that my parents became deeply interested about me ; 
they feared some suicidal temptation was upon me. 
This, however, was not the case, although I often 
thought I would rather die, if it were God's will, 
than to try to preach. Neither my parents nor any 
other person had ever said one word tome on the 
subject; nor had I ever said one word to any one 
about my feelings, but had studied and labored to 
conceal them, and thought I had been successful. 
My parents, however (as they since have told me), 
knew that my mind was greatly exercised, and they 



Elder Wilson Thompson. 75 

became alarmed for my situation. I could sleep but 
little; a pain in ni}^ breast, attended with cough and 
other symptoms of approaching consumption, threat- 
ened me ; my mind was gloomy, and I said but little, 
and my strength and ilesh were greatly diminished. 
Trouble of mind, loss of sleep, and appetite for food, 
as well as constant study and awful suspense, so 
preyed upon me that I was miserable indeed. I will 
now relate an occurrence which is rather strange, 
but one which has often deeply impressed my mind; 
and as I have undertaken to give a complete narra- 
tive of my life, and as this occurrence is now vivid 
in my memory, I will record it as correctly as lean, 
the reader being at perfect liberty to draw his own 
conclusions. My parents became so very uneasy on 
my account, they concluded between themselves that 
it would be best to have me sleep in their room ; 
and to dispel my suspicions as to their reasons, they 
suggested to me that I should sleep in their room in 
order to build a fire for them ; to which I readily 
consented. There being but one bedstead in the 
room, a bed was laid on the floor each night for me 
to occupy. Here I lay, but slept very little. One 
night, as I lay, I felt an ardent desire to know the 
will of the Lord, and to be or do anything that He 
required of me, if I could but know what that was. 
I had felt no symptoms of sleep. Some time after 
midnight the fire having burned down, the room 



76 Autobiography of 

was dark, save a faint gleam from the brands and 
coals, not sufficient, however, to show the features of 
a man. A shadowy form approached me, and bend- 
ing o\er me, said : " I know your trouble, and your 
great desire to know what you should do; and I 
have come to tell you." I replied : " I am troubled; 
do make my duty plain before me." He replied : 
" Read two chapters in Matthew, and to every sen- 
tence answer, 'lam the man, 'and you will soon 
come to know your duty." At this I suddenly 
started up to read and to reply as directed. 

I felt no alarm or surprise at the occurrence, but 
was calm and full of confidence in the vision. I 
arose to a sitting posture, when it occurred to me 
that if I got up and made a light and went to read- 
ing at that time of night, my parents would wake 
and ask my reasons, and I would have to tell them, 
and thus my secret would be divulged, for I thought 
no living being knew anything of my exercises. 
"With these reflections I resolved to lie down until 
day when I could read and reply alone, and create 
no suspicions. I lay a few minutes pondering on 
the strange event, when the same form stood bend- 
ing low over me, and repeated the same words ver- 
batim, and then disappeared. I sprang to my feet 
and went to the fire and began to stir the moulder- 
ing brands. The thought of waking my parents 
and having to tell my secret again occurred, and I 



Elder Wilson Thompson. 77 

sat down in a chair by the fire, which did not blaze; 
but the stirring of the coals caused the light to 
shine more brightly than before. I sat some time 
by the fire with both elbows on my knees, and bent 
forward with my face in my hands — my face down 
toward my knees. While sitting in this position 
the same form again stood near, and bending over 
my head repeated precisely the same words and dis- 
appeared as before. I arose to my feet and made a 
light, and then stood in a query what to do. I 
looked at the bed where my parents lay, as I thought, 
in a sound sleep ; but they afterward informed me 
that they had been watching me all the time. I 
never felt so anxious to read as now, and to reply to 
these chapters as directed ; but how to do it so as 
not to be detected by my parents I could not con- 
trive. It was in the winter, and as father always 
rose up before day (and it was now about that time) 
I concluded to build a fire, and then I could read 
and no one would think it strange. I left the room 
to get some wood, and was at the wood pile when 
my father came out to me. He made some remarks 
about the appearance of the morning, and expressed 
no surprise at my rising so early. We built a fire, 
and the family getting up gave me no chance to 
read. I waited until day began to dawn, and then 
silently slipped the Bible from its place and left the 
house. I proceeded to a secret place where I could 



78 Autobiography of 

reply unheard and where none could interrupt me. 
As soon as I could see I read and replied as directed, 
but could not be satisfied. I read and replied over 
and over again, marking every word and trying to 
weigh every sentence, and view it as spoken directly 
to me. The work of the minister was evidently 
pointed out, and great encouragement was given ; 
but false teachers were also spoken of, and to answer 
"I am the man" to every sentence, left me halting. 
I had an uncle who lived near by, who at that time 
was not a professor, but his wife was a member of 
the same Church with myself. The thought oc- 
curred to me, " I will go and tell my aunt that I 
have had a strange dream, and was told to read those 
two chapters and to answer to every sentence ' I am 
the man.' I have done so, and am at a loss to know 
the meaning." I started for her house with as light 
an air as possible, and entering the door, said in a 
lively and rather jocular tone: "I had something 
like a comical dream last niffht; and somebodv told 
me to read two chapters and answer ' I am the man ' 
at the end of every sentence. This being somewhat 
singular, I did as directed, but I do not understand 
the meaning, or rather, whether anything is meant 
by it." She sat down and said: "Will you read 
them to me and reply as directed, so that I may 
hear?" I replied : " I will ; provided you promise 
to tell me when I am done what you think it means. 



Elder Wilson Thompson. 79 

or whether it be only an unmeaning dream." She 
replied that she would. Having read the two chap- 
ters so often that morning, although a poor reader, 
I now could read these chapters pretty well. I read 
them in as lively a manner as I could, and replied 
to each sentence in the same tone of indifference. 
Before I was through I saw the tears rolling down 
her cheeks, and when I ended she said: "It is 
enough ; and you should not expect anything to be 
plainer." I was surprised, and asked her with eager 
impatience : " What is it you say is so plain ; what 
do you mean?" She said: "You need not think 
you can conceal your impressions ; they are already 
known to the Church. I have known them for a 
long time, and your father and mother are much 
troubled on your account. They are uneasy about 
you. Now with all your labor to hide your feelings, 
and although no one has said anything to you yet, 
they are known, and are deeply interesting the 
Church, and their prayers in secret are sent up for 
you. You will have to preach the Gospel. God 
has called you to that work, and those chapters 
make it plain enough ; and you should hesitate no 
longer, nor try to conceal it. You are injuring 
your own health, troubling your parents, and fight- 
ing against God. Your gift can not be hid any 
longer under a bushel, but must come out to the 
light like a caudle on a candlestick. You should 



80 Autobiography of 

fight against the call no longer, for God intends you 
to go and preach His Gospel, and you may as well 
yield at once, for He will not be disappointed." 
While she thus spoke her voice was calm and her 
countenance mild, but solemn as death, and the 
tears rolled down her cheeks. I tried to fortify my 
mind and maintain a stern reserve so as to show no 
emotions; but I soon found myself in a tremble 
from head to foot, and the labor to conceal it al- 
most stopped my breath. When she ceased talking 
I arose and started to leave the house abruptly, feel- 
ing almost breathless; but as I reached the door my 
feelings found vent in a burst of tears, and in audi- 
ble sobbings which I could not prevent nor conceal. 
She followed me to the door and requested me not 
to be hurt at what she had said ; but I made no re- 
ply. I left the house as fast as I could walk, with- 
out having any object or any place in view. All 
seemed strange and unaccountable. I was surprised 
beyond measure to learn that my exercises were 
known, when I had told no one and labored and 
studied so much to conceal my feelings from all. 
The positive manner in which she had spoken, coup- 
led with the circumstances, was altogether more than 
I could comprehend or easily endure. I scarcely 
knew where I was, or where I was going. I finally 
found myself about half a mile from my father's 
house, aud about double that distance from my aunt's. 



Elder Wilson Thompson. 81 

I was in a deep hollow, covered with a thick grove 
of timber. The day was pleasant for winter, and 
the leaves were dry. I stood and studied, and then 
would walk a few steps. The events of last night 
and of the morning stood before me, and I asked 
myself: "Were they such evidences as ought to 
determine my course?" This and other queries, and 
a sense of my own responsibility w r ore heavily on 
my mind. . Finally, I fell prostrate on the ground, 
with my face to the earth, and began to plead with 
the Lord; I prayed Him to give me wisdom to un- 
derstand Llis will, and strength to do it, and a heart 
willing to obey it; and I implored Him to prevent 
me from dishonoring His cause, or sinning against 
Him, by running before I was sent, or refusing to 
go if I were sent. While I was engaged in this 
petition — to know the mind of the Lord, I felt an 
unusual nearness and access to God; and at the 
close of my prayer, before I arose from my prostrate 
position, I placed the Bible under my head, with the 
edge of the leaves against my forehead and face. I 
then breathed the prayer: "0 Lord, let the first 
words that my eyes shall rest upon, when this book 
opens, show me my duty and make it plain." With 
this I raised my hand and face from the book, and 
these words met my eyes as I opened it: "For 
Zion's sake will I not hold rny peace, and for Jeru- 
salem's sake I will not rest until the righteousness 



82 Autobiography of 

thereof go forth as brightness, and the salvation 
thereof as a lamp that burnetii." I sprang to my 
feet and said : " Lord, it is enough." But in, per- 
haps, the space of one minute, the thought rushed 
upon me : " Now you have made the Bible your for- 
tune-teller, and all this may be wrong, perhaps even 
sinful. The book had to open somewhere, and that 
text being the first verse of the sixty-second chapter 
of Isaiah, and near the middle of the book, the vol- 
ume would, of course, be likely to open there, and 
the first verse beginning with a large capital letter, 
would naturally attract your eye first; and now are 
you prepared to take such chance evidence as that?" 
At once all was confusion again. I walked a few 
steps, and then sat down upon a log to read the 
chapter and its connection. I opened the book, but 
could not read, for such a fear seized me the moment 
I placed my eyes upon a word in the book, that I 
thought some ferocious animal was about to pounce 
upon me. I would stare around in every direction, 
but could see nothing that would hurt me. After 
awhile I would get composed, and all sense of fear 
would leave me, and then I would attempt again to 
read, but again the alarm would seize me, in spite 
of all my resolutions to keep calm ; I would start 
and stare around me, and again all my fear would 
be gone in a minute, and I would then reflect that I 
had often roamed through the wood, and that, too, 



Elder Wilson Thompson. 83 

at all times of the day and night, without the least 
fear, and surely there was no cause for any fear now. 
I deliberately searched all the timber around, and 
every place where any animal could be concealed, 
and fully satisfied myself that there was no cause 
for any fear. These fears I now firmly resolved I 
would overcome, and conquer all such vain suspi- 
cions. "With this firm resolve, I looked in the book; 
but that moment the alarm again seized me. I found 
it impossible to read. I would keep my eyes on the 
book until my hair would seem to rise on my head, 
and I would cringe all over, and feel as if I should 
cry out with fear. When I would look away from 
the book, I felt no fear; but the moment I would 
attempt to read, I became so excited and terrified 
with alarm, that I could not read. I, moreover, 
changed my place and position, from time to time, 
but all to no purpose. At length I got on a large 
log that lay across a deep hollow, or ravine — tbe log 
reaching from bank to bank. I went about middle 
way on this log, where I was fifteen or twenty feet 
from the ground, still I could not read. I reasoned 
every way to fortify my mind with courage and res- 
olution, but all to no purpose. I suppose I spent 
half the day in this way, and had not read one verse 
at a time, nor did I know anything that I had read, 
except the first verse, as quoted above. 

Sometime in the afternoon my fears all subsided. 



84 Autobiography of 

and all my impressions left me, and I thought I 
should never feel any more of them. I now read, 
and no fears troubled me in the least. I remained 
in my retreat, and read until about nightfall; I then 
rose and and started to go home, as easy in mind as 
ever I was; and I willingly indulged the thought 
that I should never be troubled anv more about 
preaching. When I had walked along the log to 
the end and had stepped on the ground, the same 
old impression, like a mighty load, began again to 
oppress my mind; and in spite of all the power 
that I could rally to throw off the load, before I 
reached the house my mind was as deeply weighed 
down as ever, and my cry inwardly was: "Lord, 
what wilt thou have me to do?" As if in answer 
to this prayer, immediately what had transpired the 
night before and that day would rush upon my mind, 
saying in effect: "I have told you what to do; and 
if you disobey it is on your own responsibility." I 
stopped before I reached the house, and, going into 
the stable, there pondered over all the strange events 
which had occurred in the last twenty-four hours ; 
and I examined all the evidence in the best way I 
could, and, as I thought, impartially. But since 
then I have been convinced that all the powers of 
my fleshly mind were warring against me, and were 
starting up every argument to hold me back. 

I continued in the stable until near bed-time, and 



Elder Wilson Thompson. 85 

then I went to the house. No one even asked me 
where I had been all clay, or what kept me out so 
late. I had left at twilight in the morning, and 
now it was eight or nine o'clock in the evening. 
I had never thought of food or drink during all that 
time. Before this day I had never attempted to 
leave the house, nor my business, without giving no- 
tice of my intention. Mother said afterward, that 
she saw me take the Bible; that she had been 
awake and had closely watched my motions all the 
night before, and had been greatly alarmed when I 
sprung from my bed, and again from my chair, and 
aroused a light, and looked with a fierce and unnat- 
ural look at her bed, and at the book-shelf, and 
around the room. When I went out for wood she 
told father, and he had followed me as before 
stated; but she said, when she saw me take the Bi- 
ble with me in the morning, her fears respecting me 
all left her, and she never suffered much more about 
my safety after that, but believed the Lord would 
both direct and protect me. 

I will now pause in my narrative, and make a few 
explanatory remarks on the events of the last night; 
for, while I leave the reader to draw his own con- 
clusions, I would wish the facts all stated. I have 
detailed them as they occurred, but I wish to say 
that I do not believe I saw, literally, the form men- 
tioned, nor heard with my natural ears the voice. 



86 Autobiography of 

True, the visionary form was seen just as plain as 
natural eyes could see, with the very dim glimmer of 
the light in the room ; but I believe my eyes were 
closed each time of the appearance of the form. 
Neither do I believe the conversation was literal. I 
never can remember of hearing any voice speak to 
me, nor my own voice in reply ; nor am I sensible 
that I moved my lips and tongue. My mother also 
was watching me, and she neither heard nor saw me 
speak. I have sometimes thought that, perhaps, I 
was asleep each time, but this I can not believe. My 
mind was not in a condition to sleep, and I felt no 
symptoms of sleep during the whole night, and 
seemed as conscious as at any other time. I will 
state here, that notwithstanding the strange and 
vivid appearance that was presented to my mind, I 
was not alarmed. Superstitious persons would have 
been greatly alarmed if, when awake or asleep, they 
saw such an appearance, in the dark hours of night, 
standing so near and bending over them. Indeed, 
it would be likely to startle any person, but it was 
not so with me. I felt no alarm, no fear, nor sur- 
prise, but a calm and composed mind., as if some fa- 
miliar friend had visited me in my trouble, and had 
spoken to me. 

Although, as I stated above, I am not sensible 
that my natural ears heard any voice, yet the com- 
munication was in distinct words, and delivered in 



Elder Wilson Thompson. 87 

such a mild and sympathetic manner, that I felt an 
assurance that all he said was true. When he ended 
his sayings each time, I inwardly rejoiced, fully be- 
lieving that when I read all would be plain ; and I 
remember of no doubt, as to the reality of the vis- 
ion, and of my safety in confiding in it, until I had 
read and replied, through both chapters. Then, for 
the first time, a doubt struck my mind. "Might I 
not be deceived?" was suggested, and "might it 
not all be a delusion ?" These doubts aroused the 
most solemn and critical examination that I was 
capable of, and the result is now before the reader, 
in words as minutely as I can narrate it, and he may 
draw his own conclusions. I presume I shall never 
forget these events ; nor dare I to regard the appa- 
rition as a dream, or a visionary imagination. These 
exercises still abide fresh in my mind, and have 
abode there from that time until now; and I have 
often referred to them as an evidence of God's deal- 
ings with His servants. The reader, no doubt, feels 
either a holy desire or a vain curiosity, to read the 
two chapters to which I have so often referred. If 
so, you will do well to lay down this narrative and 
take up your Testament, and imagine yourself in 
my situation, as much as you can, and fix all the 
powers of your mind to understand, and all the de- 
sires of your hearts breathing the prayer: "Lord 
give me wisdom, to understand thy will and word, 



88 Autobiography of 

and suffer me not to be deceived, but make me will- 
ing to be, to do, or to bear anything, according to 
thy most righteous will." When you have labored 
to feel thus, then turn to Matthew, chapters vi and 
x, and you will find the language to which I was 
told to reply. K~ow, when you have supposed your- 
self in my situation, then read, and at the end of 
each sentence pause and say, " I am the man ;" and 
then review, and closely examine, every word, as 
though all your future life, and your duty toward 
God and His cause and people, and your own re- 
sponsibility for future life and death, stood now be- 
fore you. Observe, you begin to read and reply, 
not knowing one word of what either of these chap- 
ters contains ; but believing that they were to decide 
your case, and fix your destiny for all future life. 
If you can read them in that way, you may form 
some idea how I read them, and may be enabled 
to judge for yourself what the evidence was, or 
whether it did tell me what to do — for I was told it 
would do this. Why that fear siezed me in the 
woods, I can not tell. I was accustomed to the 
woods, and to new settlements where wild animals 
were abundant, and I never felt the least alarmed. 

After these events were passed, my mind was much 
employed on examing the evidence, and in examin- 
ing myself, my deficiency in qualifications, and espe- 
cially in my knowledge of the Scriptures. Often 



Elder Wilson Thompson. 89 

some text, or connection of Scriptures, or points of 
doctrine, would rush into my mind, and so absorb 
all my powers, that I would become insensible to 
everything else. At one time, soon after the above 
events transpired, I was riding alone, going to my 
school, when my mind became so led off in other 
matters, that when I came to myself I was sitting 
in my saddle, had let go the bridle, and my horse 
was eating at the side of the road, and for a few min- 
utes I could not tell where I was, what I was about, 
or where I was going. When these spells came upon 
me nothing could arouse me until I got through, 
and then consciousness returned. I always retained 
the subject perfectly, but I had no control over my 
mind. I might wish and try to study on a given 
subject, but could not hold my mind on it; for, be- 
fore I was aware, I would be engaged again on 
something else. This followed me by times, more 
or less, through life. 

When I came to myself, at the time I was speak- 
ing of, I felt fully satisfied as to what was my duty. 
It was this : I concluded I would go to Elder Beal, 
the pastor of the Church, who was a bachelor and 
lived alone, and would tell him all ; and I expected 
he could tell me what my duty was. It was not 
long until I was at a meeting where he was. When I 
saw him my heart failed me. He was a very stern 
man, and I shuddered at the thought of introducing 
8 



90 Autobiography of 

my subject to him. My courage gave out, and I 
started home with my parents, but my mind was so 
impressed with my wrong-doing that I could not 
proceed all the way; so, after riding some distance, 
I stopped and said to them : "I believe I will turn 
back and go to Uncle Joseph's to-night." 

This uncle was a brother to my father, and a mem- 
ber of the Church, and was living on a part of Elder 
Beal's farm ; but Elder Beal had a house for him- 
self alone. I turned about and went back past the 
meeting-house, for Beal and father lived at opposite 
points from the church, and about ten miles apart. 
I rode on lively and overtook the Elder as he rode 
alone. When I overtook him he turned to me with 
a smile, and said : " Are you going home with me?" 
I replied : "I believe I will." " Well," said he, in a 
very tender manner, "I am very glad you are, for I 
have wanted an opportunity to converse with you 
alone. I am sure that your mind has long been im- 
pressed, deeply, on the work of the ministry, and I 
want you to tell me all about it. When we reach 
home you can go into your uncle's house until I do 
my feeding, then I will call in for you, and we can 
go to my house. We can talk, and there is none to 
hear or interrupt." 

This surprised me. He spoke so kind and tender, 
and seemed to regard my secret with respect ; but 
how he knew what my impressions were, and that 



Elder Wilson Thompson. 91 

I wished to keep it all concealed, seemed to me un- 
accountable. Accordingly, about night, the Elder 
called for me, and we went into his house. The 
door being shut and we alone, and after his volun- 
tary pledging never to mention anything that I 
might tell him without my consent, I began, and 
substantially gave him the foregoing narrative. At 
the close of the narration, he replied that it was 
evident to his mind that I must preach the gospel ; 
and then, in the most tender manner, exhorted me 
to give myself to reading the Scriptures, and medi- 
tating on, and preaching the word. He said he had 
promised never to divulge anything that I had nar- 
rated without consent; but if I would consent, he 
would be glad to lay the matter before the Church 
at the next meeting, and thus do what was now his 
duty. To this I strenuously objected. He labored 
to obtain my consent, and, after a long time, I 
yielded, under this view of the matter : My own re- 
sponsibility was already weighty enough, and now to 
assume the responsibility of preventing him from do- 
ing his duty, was more than I dare do. I came to 
to this conclusion in my mind: "I will release the 
Elder, and he may do as duty dictates. If he should 
state it to the Church, and she should call me to the 
work, I will make the attempt, in obedience to her 
call ; and she will, most likely, have the mind of 
Christ, her husband, and the Spirit that imparts 



92 Autobiography of 

comforts and furnishes all spiritual gifts. And 
when I try at the brethren's call, and they see that 
I have no gift for the edification of the body, they 
will be faithful and tell me, and I will stop. My 
only alternative is to submit myself to the Church, 
and obey her voice, be it as it may." So I sub- 
mitted the matter to Elder Beal before the next 
meeting came. 

I called one day at the house of an old man, who 
had not long before come from New York, by the 
name of Ebenezer Smith. Both he and his wife 
had lately joined our church by letter; and both had 
stated that he (Smith) was a licensed preacher. I 
only stopped in as for a moment, but the old lady 
would not consent to my leaving until she had sent 
out on the farm and called in her husband, as he 
had some special business with me, that she thought 
would interest me. He came, and at once began to 
tell me that I had to preach the gospel, and that he 
was old and I was young, and he felt a great desire 
for my success in the work. He wanted to caution 
me against preaching the doctrine of election and 
predestination, special redemption and unconditional 
salvation. These were deep mysteries, he said, and, 
even if they were true, they were unprofitable and 
dry theories, and not proper to be preached to a 
mixed congregation. These were matters he had 
wished to caution me about for my own good, as I 



Elder "Wilson Thompson. 93 

never could be popular, as a preacher, if I preached 
those hard points. 

This gave me sorrow, and I burst into tears. 
He asked me if he had hurt my feelings. I 
told him that I believed he aimed it all for my 
good, and his age and experience gave him many 
advantages and qualified him to instruct me ; 
but I must tell him, plainly, that I was not 
able to comprehend why it was, that God had so 
clearly revealed these points of doctrine, all through 
the Scriptures, and had also declared the whole 
Scriptures to be profitable, if so large a part was un- 
profitable and only a dry theory. I had never made 
any calculations upon popularity, but if I should 
ever attempt to preach, I should feel bound to 
preach all these points, believing them all to be 
found in the testimony of God. Bat I had never 
told any one that I was going to preach, and I 
thought it very strange that he should talk to me 
in that manner; still I was young and very ignorant, 
and was always willing to be advised by the old. 
It was not likely that I would ever be a preacher, 
but if I ever should I must try to preach revealed 
truth, and, of course, popularity must be disre- 
garded; and that I should feel bound to preach the 
very opposite to his directions. I thanked him for 
his interest in my welfare, although I could not un- 
derstand the propriety of his counsels ; nor why he 



94 Autobiography of 

had thought that I should ever preach the gospel 
I then left the house and went on my way. 

This circumstance was a hard trial to me, because 
I thought I could not preach the gospel without 
preaching the very points he warned me against ; 
for, as I understood it, these points were at the foun- 
dation of revealed truth, and the gospel could not 
be preached without them. And for two old Bap- 
tists to warn me against preaching what I regarded 
as essentials, and assert that they were dry and un- 
profitable speculative theories, that ought never to 
be put before the public in a mixed congregation, 
and all this coming from an old New York Baptist, 
and now a forward member of the same Church with 
me, gave me another sore trial. It set me, however, 
to searching the Scriptures on all these points. 

When the next Church meeting came on Elder 
Beal arose and laid my case before the Church, and 
explained the special impressions of my mind. When 
he closed his remarks, a number of the old mem- 
bers spoke to this effect : They were glad that the 
Elder had brought that matter up, for they had long 
been thinking of it, and had intended to bring it 
before the Church that day, if no other one did ; for 
they knew the whole Church had been deeply inter- 
ested about me. The motion to not only liberate me 
to preach, but to call on me to speak, preach, or ex- 
hort, or exercise my gifts in any way or at any time 



Elder Wilson Thompson. 95 

jf place, in the bounds of the North Bend Associa- 
tion, was then put and carried unanimously. I sat 
silent during it all, and at the close I only said : 
" Brethren and sisters, all of you remember me in 
your prayers, for I am but a poor, weak child among 
you." In a few days after this I visited my school 
on the waters of Banklick. They had heard, by 
some means, what Licking Church had done in my 
case, and they insisted that I should have a meeting 
that evening. I refused, but they still urged me ; 
finally, I consented to have a meeting, not for me to 
preach, but for religious worship ; but if I felt at 
the time like speaking, I would try. The appoint- 
ment was circulated, and at candle-lighting the 
house was crowded. I felt strong impressions to 
speak. After opening the meeting in perfect calm- 
ness of mind, I took a text, and as I have since found 
the text to be differently understood by able men, 
and many different constructions put upon it, and 
that there have been some warm controversies con- 
cerning its true meaning, I will here give a synopsis 
of my first sermon. 

The meaning of the text that I then gave I still 
believe to be the true meaning. The text will be 
found in John x : 2, 3 : "But he that entereth in by 
the door is the shepherd of the sheep; to him the 
porter openeth, and the sheep hear his voice, and he 
calleth his own sheep by name, and leadeth them 



96 Autobiography of 

out." I began by saying : "In the first verse of thi3 
chapter Jesus said with a double ' verily ' to the 
blinded Pharisees, (who said they could see) that ' he 
that entereth not by the door into the sheep-fold, but 
climbeth up some other way, the same is a thief and 
a robber.' This refers to false Christs and pretend- 
ers, who come in their own name, and such as these 
Pharisees would readily believe and receive, as they 
will still do. False Christs and false teachers are 
thieves, because they deceive the people, take away 
the keys of knowledge, and, under a deceptive cloak 
of will-worship and feigned humility, steal both the 
confidence and often the money of their deluded fol- 
lowers. They are robbers, because they rob God of 
His glory, and exalt themselves instead. They are 
all aspirants — climbing up, and never entering in by 
the door, but climbing up some other way, by some 
invention of their own, to get up high, on the outer 
walls of the sheep-fold ; but they enter not into it by 
the door. The door here spoken of is the door of 
prophecy. All the prophets, from Samuel, had 
pointed out the way by which the true Messiah 
should enter upon His visible reign, His tribe and His 
parentage, His place of nativity, His works, and mir- 
acles, the rejection of Him by the Jews, the slaughter 
of children in Bethlehem, and calling Him into 
Egypt, and His title of Nazarene. All the minutiae 
of His manifestation to Israel was pointed out as a 



Elder Wilson Thompson. 97 

door by which he should enter into his visible and 
militant kingdom, or sheep-fold. Christ, as the good 
shepherd of the sheep, entered in at the door of pro- 
phecy, according to the words of the prophet : ' Be- 
hold the Lord God will come with a strong hand, His 
arm shall rule for Him, His reward is with Him, 
and His work before Him. He shall feed His flock 
like a shepherd ; He shall gather the lambs with His 
arms, and carry them in His bosom, and gently lead 
those that are with young.' At this way or door of 
prophecy, which the prophets had described and 
pointed out, Christ, the good shepherd of the sheep, 
entered. John the Baptist, as a porter, was sent 
before Christ, to open the door or prepare His way 
before Him, as ' the voice of one crying in the wil- 
derness, prepare ye the way of the Lord, make His 
paths straight.' He came as a burning and shining 
light. He declared that He (Christ) should 'be 
made manifest to Israel, therefore am I come, bap- 
tizing with water.' When he baptized Jesus, the Sa- 
viour forthwith entered into His public mission. This 
John, as a porter to go before the face of the Lord, 
and open the door of prophecy, came to do ; he came 
in fulfillment of Malachi's prophecy, and went forth 
in the spirit and power of Elias, to turn the hearts 
of the fathers (or the prophets and saints of old) 
unto their children (or the saints now, since Christ 
has come), and the hearts (the understanding and 
9 



98 Autobiography of 

confidence and affections) of the children to their 
fathers ; thus showing a beauty and harmony be- 
tween the aspirations of the Old Testament saints 
and prophets, and New Testament Christians. And 
Christ established the doctrine of the unity of the 
faith of both old and new, in the shepherd of the 
sheep, who entered at the door of prophecy, and which 
was opened by John, the porter and forerunner. 

Christ now is come in at this door, and so is fully 
distinguished from all others, as the good and true 
Shepherd of the sheep. He is no hireling to flee 
when the wolf cometh. No, He layeth down His 
life for His sheep. He is no thief nor robber like 
others; for, according to an honest course, 'He call- 
eth His own sheep' — not the property of another, 
but His own sheep ; and these not at random but in 
a special manner, even 'by name.' Nor does He call 
them in vain or without effect, for ' He leadeth them 
out ; ' out of Judaism, out of conditional law, out 
of Moses' administration and bondage into the glo- 
rious liberty of the children of God. This agrees 
with the experience of every Christian ; of every 
one who has been a partaker of the heavenly call- 
ing. Now, as the Shepherd of the sheep differed 
from all others in that He entered in by the door of 
prophecy, as opened by John, the porter, so all His 
flock or sheep are distiuguished from all others; for 
they enter in by Him who is ' the way, the truth, 



Elder Wilson Thompson. 99 

and the life.' Christ is the door of the sheep : ' I,' 
says He, 'am the door of the sheep. By me if 
any man' (that is a man of any nation) 'enter in,' 
(into the sheep-fold or gospel church) he shall not 
fall and be lost; no, 'he shall be saved and shall go' 
into gospel ordinances, promises, church privileges, 
gifts and graces ; and also ' out' of God's works and 
providences, reap temporal blessings and judgments 
in the word, and especially among the types and 
shadows the figures under the law; and wherever 
he goes he 'finds' something to furnish strength 
and edify him, as 'pasture' does the sheep. This 
salvation of the sheep is not only deliverance from 
all that oppose them here, but finally in heaven, with 
an everlasting salvation, world without end. Amen." 
The above is a true synopsis of my first sermon 
at the house of an old man by the name of Cowgill, 
who lived near the line then dividing the counties 
of Boone and Campbell, in the month of February, 
A. D. 1810, when I was about twenty-one and a 
half years old. From this time I had meetings and 
tried to preach, in that vicinity, one or more times 
every week. The power of the Lord was manifested 
in a very glorious manner. Saints were renewed; 
sinners were awakened ; some backsliders were re- 
claimed, and new converts began to sing and tell 
what great things the Lord had done for them, and 
how He had compassion upon them. Elder George 



100 Autobiography of 

Humes, then pastor of the Banklick Church, heard 
of my evening meetings, and of the good work that 
was going on, and he came to one of my meetings 
and insisted that I should visit his church the next 
Sunday. I finally, after some hesitancy, consented. 
I had then never attempted to occupy a pulpit or to 
preach except in the vicinity of the school, and there 
only in the evening. I felt that I dare not go into 
a pulpit, that it was too sacred a place for me. I 
was very timid, and the very thought of attempting 
to preach before the old and wise men of the Church, 
and before the preachers, did seem to be more than 
I could endure. But the time came and I went to 
Banklick. Just before meeting began, in stepped 
William Decourcy, sen., and John Griffith, two of 
the old wise pillars in the Licking Church. How 
they had heard of my appointments I could not tell, 
but I felt like as if I could not say one word in the 
way of preaching. I took Elder Humes out and 
tried every means I could to get excused, but all to 
no effect ; he went in finally and asked those two 
old men whether they thought he ought to excuse 
me, as I was so embarrassed. They would not con- 
sent, and he came to me and said I must try. I went 
into the house but did not enter the pulpit. After 
opening the meeting in the usual way I took this 
text: "I speak unto wise men; judge ye what I 
say." I spoke of the ignorance of all men by na- 



Elder Wilson Thompson. 101 

ture, and of the impossibility of their knowing or 
receiving spiritual things. I then spoke of the re- 
newing work of the Spirit, or the new birth, show- 
ing that in this work that which was born of the 
Spirit is spirit, and is born of God. Of course they 
being spiritual can understand the things of the 
Spirit. Hence the judgment of spiritual subjects is 
referred to those who are spiritual. I felt that I 
was now speaking to such people, and that I was 
trying to speak of the things of the Spirit, and I 
wished them to judge what I said. 

The next Sunday I agreed to accompany Elder 
Humes to his appointment at Dry Run Church, 
where Elder Moses Yickers was pastor. On the 
Saturday afternoon before, I had an appointment in 
the vicinity of my school, which I filled at four 
o'clock. That evening father came ; but, greatly to 
my gratification, he had understood the meeting to 
be at candle-lighting, and consequently did not ar- 
rive until meeting was over. This comfort was of 
short duration however, as he concluded to remain 
and go to Elder Humes' meeting next day. 

Of all the men on earth, my father stood most in 
my way. He was generally thought to be equal to 
any of the ministers in the correct understanding 
of the Scriptures, and all Divine subjects. He was 
open, free, and affable in his family, though strict in 
his discipline; yet I fairly trembled at the thought 



102 Autobiography of' 

of attempting to preach in his presence. I resolved 
to hide myself this day, and so avoid being called 
upon. With this resolve I went toward the house, 
along with others, but when we reached the place, I 
remained behind, until all had gone into the room ; 
and as we had not met Elder Humes (as before 
arranged), I supposed he had not come on, so I 
slipped into the house, which was crowded, and took 
a back seat, and bowed down my head until I was 
hid. Here I sat but for a short time, when I heard 
my name called. I sat mute, with my head down. 
My given name was then called. I made no answer. 
Then an inquiry was started whether or not I was 
in the house. Some one near me replied that I was. 
I theu raised my head, and both the elders stood up 
in the pulpit, and asked me to come up. I told 
them I was comfortably seated. They said I was 
specially required there, and I must not delay. I 
arose and went to them. As I came forward, they 
both sat down, and opening the pulpit door, caught 
me by the hand and pulled me up and said, that I 
must not think of avoiding preaching, for the people 
all expected me to preach, and the word had gone 
out that I would be there, and to that might be at- 
tributed the large congregation. I did all I could 
to get off, but was finally induced to submit. I 
arose and introduced worship, and tried to preach. 
My embarrassment, to a considerable degree, left 



Elder Wilson Thompson. 103 

me, and I enjoyed as much liberty as I ever had 
enjoyed before. I had an appointment also that 
evening, but father went home. The next Saturday 
and Sunday was our monthly meeting at Licking 
church. This I dreaded, for I felt more embarrassed 
to attempt to speak here than at any other place ; 
but the time came, and I knew that to refuse was 
useless. I felt that it would be unreasonable : hav- 
ing been trying to preach in other places, it would 
not do now to refuse to preach at home, in the 
church where my membership was, and by whose 
license I was liberated to speak, and which con- 
trolled me, and, of course, ought to hear me, in or- 
der to judge what to do with me. I had never gone 
forward, even in prayer, more than three or four 
times, and never spoke but once, in Church-meet- 
ing ; and this had been one or two years previous. 
I now resolved to try. I arose, trembling, and was 
so embarassed I had scarcely breath to speak ; but 
after introducing worship, my mind became com- 
posed, and I felt much freedom in speaking, and at 
the close I addressed my young associates, who had 
all come out to hear me. I became much affected, 
and when I sat down the tears were flowing from 
almost every eye, and sobs could be heard in every 
part of the house. 

Now, I have given the reader an account of my 
parentage, my experience, and my call to the minis- 



104 Autobiography of 

try, and the first month of my trial in preaching. 
The reader may think I have been too prolix. 
True, I have been somewhat particular and circum- 
stantial, but the purpose was to give the Christian 
reader a fair opportunity to judge of my case. To 
him I submit it; but to God alone am I account- 
able for all at last. 

I continued to hold frequent meetings ai different 
places, but especially in the vicinity of my school. 
Although I had several schools at the sirae time, 
yet my mind, in respect to preaching, was specially 
led to the vicinity of this one, and truly the power 
of the Lord was gloriously displayed here. 

The work of the Spirit was made manifest, in 
quickening many dead sinners, and comforting 
mourners, and reviving the drooping spirits of the 
few old destitute Baptists in the neighborhood, and in 
reclaiming the backslidden, who had lost the fellow- 
ship of the Churches. This gracious work was so 
deep and powerful, that I have seen the whole con- 
gregation shedding tears, and scarcely was there one 
dry eye among them, and I have heard half-smoth- 
ered sobs heaving from the overloaded hearts of pen- 
itents. The work was still, deep, and solemn ; coun- 
tenances in which despair was depicted, were the 
visible tokens of a heavy-laden heart, while the look 
of calm repose on some generally told of the comfort 
of those who had tasted that the Lord was gracious. 



Elder Wilson Thompson. 105 

The rumor of this work spread abroad ; and the 
members of several of the adjacent Churches nocked 
in to our meetings. Among them, several of the 
old ministers; and, especially, Elder George Humes, 
with whom I was very free. He was so kind and 
affable, and manifested such a fatherly interest in 
me, that I lost all my man-fearing embarrassments 
with him; but the presence of other old preachers 
and leading members sorely embarrassed me. 

I now wonder at young men, in their first attempts 
in the ministry, being so fearful of old preachers. I 
am now fully convinced,, that they are the very last 
class of men on the earth that a young preacher 
need fear; for no other class can, in the same de- 
gree, bear and sympathize with them. If the young 
beginner aims and points aright, the old preacher 
says: "If he falters and blunders now, he will tell 
it better by and by; for the root of the matter is 
implanted in him.'' If I was now about to com- 
mence preaching, I would choose to have my con- 
gregation made up of the oldest and deepest minis- 
ters and members that could be found, for they can 
best judge of what I would do if I could, and so 
bear with my blunders, and sympathize with me 
in my weakness. I would advise all old ministers 
to show the kindness and tenderness of fathers to 
young beginners, but still not in such a way as 
to promote their vivacity; and if reproof becomes 



106 Autobiography of 

necessary, give it with one hand, but keep a cup of 
fatherly kindness in the other, and administer that 
as often as they need it. But to return to the sub- 
ject: Before my school-term was out, which con- 
tinued six months, nearly all of my scholars, with 
many others, young and old, were baptized, mostly 
by Elder Humes, of Banklick Church; some at Dry 
Run, and some at other places. The work spread 
through much of the State. It had been a long, 
cold, and trying time for several years, until this 
work began. Nothing special occurred in my life 
worth mentioning for some time. 

The next, and not the least important, event of 
my life, I will now mention. On the 24th day of 
May, A. D. 1810, I was married to Mary Grigg, the 
daughter of Matthew and Ann Grigg. They were 
natives of Virginia, and, like my parents, they had 
come, among the early emigrants, to stem the torrent 
of difficulties, dangers, and privations incident to the 
settlement of the wild forests of Kentucky, where 
the hatchet and scalping-knife of the relentless In- 
dians, kept them always on the alert. This Mary 
Grigg is the same slender little girl, who, in her 
eleventh year, walked by Elder James Lee into the 
water to be baptized, when I first saw my natural 
and total depravity, and my helpless, lost, and justly 
condemned condition, as a guilty sinner before a 
just and holy God. This marriage was solemnized 



Elder Wilson Thompson. 107 

by Elder Bethuel Riggs. I was then in my twenty- 
second year, just twenty-one years, nine months, and 
seven days old, and my wife was twenty-one years 
and thirteen days old. She was born on the 11th 
day of May, 1789. 'We were both baptized by 
the same minister, and were both members of the 
same Church ; but she was a member one month 
before I was baptized. 

We were married May the 24th, 1810. We began 
the world poor, but how we progressed will here- 
after be related. We married because we loved, and 
were willing therefore to work for our living and for 
one another. I continued to teach schools of vocal 
music during that summer. In September I went 
to the North Bend Association, held that year at 
Flower Creek Church, not far from the forks of 
Licking River. I had heard Elder John Taylor 
preach some years before on the subject of the call 
to the ministry, and I now felt a great desire to hear 
that subject discussed again, that I might know 
whether I was called of God or not; for I was still 
tried with doubts, and indeed these doubts follow me 
still. I hesitated very much about going to this As- 
sociation lest I should be called upon to preach; 
but I finally concluded that those who had heard me 
try would not say anything about it ; for all the old 
preachers would be there, and all would wish to 
hear them, and they generally knew nothing of me. 



108 Autobiography op 

I felt resolved, however, that if I was called on I 
would not attempt it; for the very thought of rising 
to speak before all those great preachers would al- 
most make me shudder. I went to the meeting but 
kept still, and took no part in the conversation. I 
kept a back seat and thought I was safe; still if any 
of them looked at me, as if noticing me, I felt 
alarmed. I really suffered from a dread lest I should 
be found out, and be called upon to speak before 
those great preachers. The afternoon was spent in 
conversation, for many of the old ministers and 
brethren from different Associations, from Elkborn, 
Bracken, Long Run, and ISTorth Bend were there. 
It was Elder Taylor's appointment that evening, at 
the house of a brother Ashbrook, near Licking 
River. Taylor being like a father among them, and 
being old, and having the reputation of being a very 
great preacher, the people gathered there to hear 
him. Scott, of Long Run, a large, stern-looking 
Irishman from below the mouth of the Kentucky 
River, and Anderson from Bracken, and many 
others, were there. 

During the evening's conversation I occupied a 
silent and retired position. Finally, nightfall began 
to close in ; the house became crowded to overflow- 
ing: the doorway and even the yard was thronged. 
I took a seat near the door, for the convenience of 
those outside; the table for the preacher was set near 



Elder Wilson Thompson. 109 

me. Brother Ashbrook remarked to Brother Tay- 
lor that the house and yard were fall of waiting 
people, and that it was time to begin worship. He 
arose from his seat near the fireplace, and with a 
searching glance surveyed the assembly for a min- 
ute, and then asked : " Is young Brother Thompson 
in the room ?" I drooped my head very low, and 
was seized with a violent shaking, from head to foot. 
I heard several voices near me saying: "lie is 
here." I heard footsteps approaching me, and di- 
rectly the hand of Taylor was laid upon my 
shoulder. I raised my head. He said, " Go and 
preach." I replied, " I have no appointment here, and 
I can not fill yours." He said, " Children, obey your 
parents in all things." I replied, " I do not think 
that command applies to this case." He continued 
by saying, "I am an old man, and you are a young 
one. I want a seat, and good manners alone would 
require you to give me yours." I began to try to 
give him room, by shifting to one side, but the seat 
was too closely filled. He said, " You can not make 
room that way, and an old man must stand unless 
you will give him your seat." I resolved to rise and 
go out the door. As I arose from my seat he slipped 
into it, and said, " Go and preach." I found the 
door so completely closed up with people that I 
could not get out. I was near the candle and every 
eye was fixed upon me. What to do I could not tell. 



110 Autobiography of 

Taylor had his head down, and he seemed to pay no 
attention to me. 

I concluded to open meeting by singing and 
prayer, and then give place. I took up a Iiippon's 
hymn-book, and opened to the hymn, "Ye little 
flock whom Jesus feeds," etc. I was trembling so 
much I could scarcely hold the book or candle still 
enough to see; nor could I scarcely speak so as to be 
understood. The hymn, however, being somewhat 
familiar to me, I made out to get through it. "While 
singing this hymn the text, " Fear not, little flock, 
for it is your Father's good pleasure to give you the 
kingdom," came with such force and light on my 
mind that, by the time prayer was concluded, I felt 
impressed to say something on that text. I read it 
and began, still trembling. I had said but a few 
words when Elder John Scott, with his stern looks, 
left his seat, walked directly facing me to the chair 
that I had stood behind, and sat down on it. The 
thought struck me that they were trying to frighten 
me as much as possible, and I came very near de- 
sisting at once, but another thought followed it : " If 
God has graciously given them great spiritual gifts 
for the edification of the Church, both they and the 
Church should be very thankful and very humble for 
them ; and if he has given me any spiritual gift at 
all for profit to the Church, although the least of all 
I should not be ashamed of it, nor afraid to use it on 



Elder Wilson Thompson. Ill 

any proper occasion when called on." These thoughts 
rushed upon my mind, while I was trying to in- 
troduce my subject. My fear left me, my trembling 
ceased, and my embarrassment passed away, and I 
enjoyed unusual liberty. I tried to set forth the 
little nock, or the Church, and especially the apostles 
and ministers as a little flock, under the watchful, 
faithful, and almighty care of Christ, with whom 
they stood in all the relations of a flock to the shep- 
herd; and I showed that the proper owner of the 
flock had a personal right to them, and a valuable 
consideration vested in them, so that the destruction 
of even one of his sheep would be the loss of so 
much of his estate. That this little flock also was 
related to God as His children, born of Him, and 
guarded and kept by His power, and that it was His 
good pleasure to give them the kingdom — not only 
the Church or kingdom of God, with all that apper- 
tained to it here, but all its glories and beatitudes 
in the celestial state. And I proceeded to say that 
the Saviour, in the endearing mediatorial office of 
the good shepherd, stood at all times before His 
sheep, and for their unspeakable comfort pointed out 
to them the good pasture of God, saying unto them : 
"Fear not little flock, for it is your father's good 
pleasure to give you the kingdom." While I was 
speaking Elder Scott burst out in a loud cry, and 
the whole house seemed to be in tears. The effect 



112 Autobiography of 

was so general that when I closed and sat down 
Scott arose and spoke a short time, but could not 
hold on long for weeping. They were, however, 
tears of joy, springing from a heart overflowing with 
gratitude. Elder Anderson, who said he had been 
preaching forty years, arose and attempted to speak, 
but could stand only a short time; he was so deeply 
affected that he had to stop, and vent his feelings in 
tears of gratitude and joy. Elder Taylor then arose 
and read the words of David : " Lord, remember me, 
now I am old and gray-headed." He spoke with 
great feeling and energy. He had begun his minis- 
try when quite young, in Virginia, and had come 
into Kentucky in the early settlement of that State. 
He spoke of the gracious dealings of God with all 
His people, through all the days of their life; and 
that those promises were the never-failing warrants 
to their faith and hope, and enabled them, in faith 
and assurance, to come boldly to a throne of grace, 
even when loaded down with the burden and infirm- 
ities of old age, and pray as David did : " Lord, 
remember me now I am old and gray." He referred 
to me several times as the beardless boy. This gave 
me the name of " The beardless boy," by which ap- 
pellation I was spoken of for some years. I will say 
that this course of Elder Taylor in putting me for- 
ward that night was a severe trial to me — a trial I 
thought too severe : but still I do believe that it did 



Elder Wilson Thompson. 113 

more to destroy that man-fearing or at least preacher- 
fearing embarrassment, that had so sorely afflicted 
me, than anything I had before met with ; for I never 
felt much of it afterward. Still it was so severe I 
never could take this course with any of my young 
brethren. From this time I continued to try to 
preach often among neighboring Churches ; but I 
took care not to go beyond my bounds of the North 
Bend Association. 

I was now preparing to move my residence to 
Missouri Territory; and my mind became deeply 
impressed with a conviction that God had a work 
for me to do in that country, although I had never 
seen that part of the world. One of my uncles, 
with a young family, had moved there a few years 
before, but he was not a professor of religion. 

I knew very little of the country, the manners of 
the people, or the state of religion there; but from 
some cause, unknown to me, my mind had become 
so led out for the people there, that I could see them, 
in my imagination, gathering in crowds to meeting, 
while a wonderful reformation was going on among 
them. To that place I thought God had directed 
my steps, and thither I felt that I must go ; but I 
thought my wife would not be willing to go so far, 
and leave aK her people. Her parents, and all her 
brothers and sisters, lived within a few miles of each 
other, and they were nearly all members of the Lick- 
10 



114 Autobiography of 

ing Church. Although several of them were mar- 
ried, yet they were all near each other; so I thought 
my wife would be unwilling to break oh 1 * from their 
society and leave them, and go so far off among 
strangers. To go into a new and strange country, 
and leave the Church too, where we had both been 
baptized, and where we had so long enjoyed a home, 
and had formed our first religious attachments, I 
knew would be hard; and I believed she could not 
consent to do so. I kept this all to myself; but, one 
day my father told me that an old claim had come 
upon his land, and it being the third farm that he 
had lost in Kentucky, he never intended to own 
another in that State, but had resolved to go to Mis- 
souri as soon as he could get ready. This struck me 
with surprise. I knew of the old title having come 
on his land ; but the talk had been that he would 
rebut it again. My wife and I went home; and 
that evening she asked me, if I believed my father 
would really move to Missouri. I replied I did, for 
I saw that his mind was fixed ; and I knew that 
whenever he had become settled on an object he 
would not hesitate to perform his resolutions. She 
then inquired, if I wished to go with him. I re- 
plied that I did not, unless she was willing to leave 
all her people and go with me willingly. She then 
said she was, "for," added she, "your people are 
my people. Their kindness to me since I have 



Elder Wilson Thompson. 115 

been in the family, will render it as hard for me to 
part from them as from my own." I told her I 
wished her to study the matter well ; that I should 
not take her against her will, but if after due de- 
liberation she concluded she was willing to go, I 
w r ould surely go. But I wanted her to take time, 
and count all the cost of parting with her father, 
mother, brother, sister, church, and all her associ- 
ates, and the land of her nativity, and go among 
strangers: I wished her to think of all these things 
well, "and then," said I, "if you say that you are 
willing, we will surely go." After some days I 
asked her : she said she was prepared to say she 
was willing to go, and, if I so desired, I might pre- 
pare for the journey. From that time I believed 
that God had opened the way in his providence for 
me to go, and that I should see the work mani- 
fested in Missouri. I began to arrange my business 
accordingly. 

The Church concluded that, as I was about to 
leave them, they would call a council, from the 
several Churches, to consider the propriety of hav- 
ing me ordained as a minister, before I left them. 
The council was called and met. The result of 
their deliberations was, to give me general and un- 
limited license to preach the gospel wherever God, 
in His providence, should direct ; and they recom- 
mended me to the Churches, and to all whom it 



116 Autobiography of 

might concern, as a licensed preacher. This was 
approved by the Church at the month of Licking, 
and by a large council of brethren (elders) from a 
number of the Churches of the North Bend Asso- 
ciation of Regular Baptists. I then visited my half- 
uncle, Elder James Lee, who then lived near the 
mouth of Twin Creek, Butler County, Ohio; and I 
tried to preach a few times while out there. 

Soon after my return home, we embarked, to go 
down the Ohio River, in a flat-boat, having taken 
our start from above the Little Miami River. There 
was a small rise of the river, but the water was still 
too low for fast floating: and we were often de- 
tained by wind storms, that made the journey both 
tedious and dangerous. 

One circumstance I will here relate : One day, as 
the wind was blowing fiercely, and as we made a 
short turn in the bend of the river, we suddenly 
found our boat entering the white foaming breakers. 
We sprung to our oars and rowed for life ; the boat 
began to rock from side to side, the water occasion- 
ally pouring in upon us through the oar-holes ; the 
boat cracked as if she must soon go to pieces, and 
there were none but father and myself to work her, 
except what help the women could give. This was 
truly a^ critical time. The women became faint and 
gave out, excepting my wife who still plied her oar. 
Finally, we landed on the shore in safety. Several 



Elder Wilson Thompson. 117 

large trading boats were in sight, and they also 
landed safely. From one of these boats, which had 
been tied up not far from us, there came a man, who 
invited us to go to his boat and drink some cider 
oil, and so be neighborly while the storm prevented 
us from traveling. The man seemed to be polite 
and genteel, so my wife, and oldest sister, and my- 
self went with him to his boats. There were two 
of the large boats lashed together; they lay off from 
the shore, with their bows up the stream, and their 
sterns had floated around against a cluster of willows. 
The current was swift, running down under the bow 
of the boat. A long, slim, round-bottomed canoe 
lay with one end at the shore, and the other reach- 
ing along the bow of the large boat; and this canoe 
was the only passway from land to the boat. The 
man said the canoe was so very easy to turn over, 
that I had better stay on shore and hold the canoe 
steady, and he would go with the ladies to the other 
end and help them into the boat. I stood on the 
land holding the canoe steady, while the man led 
my sister, my wife following them, to the further 
end, when they all took hold of the bow. 

As the man stood in the canoe and was assisting my 
sister over the bow, his position shoved the canoe up 
the stream away from the boat's bow ; this caused 
my wife, who had hold of the boat, to lose her posi- 
tion in the canoe, and, in her effort to regain it, she 



118 Autobiography of 

let go and fell into the river between the canoe and 
the boat, the current sweeping swiftly under the 
bow at the time. In falling she threw one hand 
around and caught a slight hold, with the ends of 
her fingers, on the edge of the canoe, but her feet, 
were carried instantly around under the bow of the 
boat. I saw it all, and as the man, having failed to 
get my sister into the boat, still had hold of her and 
could not let her go, I sprang to the further end of 
the canoe, and reaching over the side caught my 
wife under her arms. She was then over her shoul- 
ders in water, and her feet were under the bow of 
the boat. With one strong effort I stood her stead- 
ily on her feet in the canoe. All this was but the 
work of a moment. I have always viewed this as 
a special interposition of Providence. My wife was 
very heavily clothed, and over all she had a thick 
cloth riding habit; all these were wet and full of wa- 
ter. She lay with her feet from the canoe, down ? 
strong current, and the canoe was so easily upset, it 
seems like a special act of Providence, that when I 
reached out at arm's length, and with almost super- 
natural strength lifted her up, that the canoe did not 
immediately turn over. 

We returned to our boat, and, the next day being 
mild, we proceeded on our journey. One day as we 
were floating along, the women, having become tired 
of being confined to the boat, requested me to take 



Elder Wilson Thompson. 119 

them to shore in the skiff, and let them walk down 
the shore awhile. My wife and sister got into the 
skiff, and, as I was rowing them to shore and had 
come near the water's edge, I saw a deer up in the 
mouth of a hollow. I let the skiff float down out 
of its sight, and then landed and the women stepped 
out. I rowed back to the boat and got my gun, and 
was returning to shore when I saw the deer go into 
the water to swim across the river. I ran the skiff 
between the deer and the shore, and then pursued it. 
A hard race ensued; but I soon overtook it and 
raised my gun to shoot it as it swam; but after 
snapping several times, I examined and found my 
powder all wet. I laid down my gun, pursued the 
animal again, and, after many fruitless efforts to hit 
it with an oar, which I broke, I was left with but 
one oar to manage the skiff. I used this as a paddle, 
and ran up to the deer, and caught it by the tail, 
and then by the hind legs, and so raised its hinder 
parts as to plunge its head under water until it be- 
came weak; then I took it into the skiff* and butch- 
ered it. I then returned to the shore, took the wo- 
men in, and returned to the boat with not a little 
degree of satisfaction, having quite a fair prospect 
of living for awhile on venison, for the deer was a 
very fat one. In addition to this we occasionally 
had the opportunity of shooting wild geese, ducks, 
and turkevs, which in these davs are considered 



120 Autobiography of 

dainties. After being about one month on the wa- 
ter we reached the mouth of the Ohio, and crossed 
the Mississippi, making fast at "Bird's Landing." 
I here traded for two pair of Indian moccasins for 
father and myself. 

Leaving the women and children in the boat, 
father and I started on foot for my uncle's. It was 
now cold weather, and we had to travel about sixty 
miles up the Mississippi to Cape Girardeau, and 
thence about twelve miles to Uncle Benjamin 
Thompson's. We had sent our horses by land, in 
the care of my brother Jeremiah and a cousin, John 
Reynolds. We went to get the horses to move the 
family on, and a keel-boat, and hands to work it, to 
take our freight up to Cape Girardeau. When we 
left the boat it was sunset. I took my gun along 
with me. 

Having been so long confined to the boat, and 
wearing boots all the time, I felt, on getting on my 
moccasins, and out on the land, as if I could almost 
fly, and that I could run that seventy miles in a few 
hours. We had a new tract to travel; the shrubbery 
was very thick up the river bottom, and a pathway 
was opened by cutting off the bushes about six 
inches above the ground. It soon became, dark, and 
as I went I would hit one foot against one of these 
stubs and then step on another. At first I would 
jump and spring, bruising my feet almost every miu- 



Elder Wilson Thompson. 121 

ute, which soon became so very sore that they gave 
me great pain. Late in the night we heard very 
strange noises before us. At first we thought it must 
be some sort of bugle, used on the boats along the 
river. We walked on, but as we n eared the noise 
father said it was the noise of swans. I never had 
seen this species of fowl. At length we came to a 
large lake or pond, where the river had apparently 
once run, but the channel being changed, the basin 
was left as a kind of lake. There we beheld an in- 
numerable multitude of various kinds of water- 
fowls. There were flocks of swans, geese, brants, 
and various species of ducks. They seemed to be 
holding a general rendezvous; and all were so merry 
that the air was filled with the mingled notes of the 
bugle whistles, squalls, and flutters. Some new- 
comers were coursing round and round in the air, as 
if seeking the most favorable place to locate ; others, 
as if tired of the festivity-, would rise and with a 
splash and farewell yell or squall, leave the water and 
give room for others. I wanted to shoot at them, 
but father reminded me that we could not use them 
nor get them out of the pond, and it would be wrong 
to kill any of them for mere sport, seeing we should 
have to leave them. 

We struck a fire and laid down by this lake for 
a little rest ; and as we were tired we were soon fast 
asleep. It was not long until a feeling as if nearly 
11 



122 Autobiography of 

suffocated with smoke caused me to awake. I found 
that the fire had communicated with the leaves 
under father, as he lay with his back to the fire, and 
had burned a large place out of his coat. I sprang 
to him, caught him by the shoulders, shook him and 
called him loud and sharp. He awoke in sudden 
surprise, and as we had heard a panther scream as 
we came up, and the wolves had been howling near 
us, and foxes had been barking, and withal there 
being a dense forest around us, father supposed that 
some wild beast had made an attack upon us. He 
sprang for the gun ; I held to his coat, and we had 
quite a scuffle before I could make him understand 
what was the matter. He might have put his head 
through the hole that was burnt in his new cloth 
coat. We then left our fire and went on, and a little 
after daylight reached Harris' Settlement, and as 
father had some business with Harris, and moreover 
lie being a Baptist, we took breakfast with him. 
Having rested a short time and got a description of 
our way, we then proceeded on our journe}\ My 
feet were so bruised with the snags that they were 
swollen and inflamed very much. Every nail finally 
came off my toes. In this crippled condition I 
walked on, but with great pain ; and the inflamma- 
tion of my feet caused some fever and headache. 
The soles of my feet were much bruised, from step- 
ping on the sharp stubs in the night, and I became 



Elder Wilson Thompson. 123 

so thirsty I drank at every brook. In this situation 
we pursued our way until near sunset, when we en- 
tered what was called the "Big Swamp." This 
was a chain of low, wet lands, interspersed with 
many large lakes or ponds, cypress swamps, cane- 
brakes, and bayous. This big swamp was from four 
to eight miles wide, and some three hundred miles 
long. It ran from the Mississippi River, a little 
below the town of Cape Girardeau, and extended 
westward to the St. Francis River, near its mouth,' 
as I was told, and hills and cedar cliffs bordered it, 
and all the streams along this region, such as White- 
water, Castor, Turkey Creek, Bird's Creek, Hub's 
Creek, Randle's Creek, etc., emptied their waters 
into this big pond, and were lost in long sloughs of 
dead, stagnant water. Tradition said that the Mis- 
sissippi once ran through this place, but had finally 
forced its way through and formed its present chan- 
nel, until it connected its waters with those of the 
Ohio at their present junction. The junction of 
these rivers had formerly been at the mouth of the 
Arkansas or St. Francis. This, though it be tradi- 
tion, is by no means at all improbable. 

Eear sunset we entered this big swamp where it 
was about four miles wide. We had to walk on 
logs when we could do so, and much of the way we 
had to wade in water from ankle to knee deep. It 
was about dark when we reached the high lands. 



124 Autobiography op 

A negro man overtook us, but refused any reward 
for taking us to my uncle's. We were very weary, 
hungry, and in much pain. Father's feet were not 
so badly hurt as mine, but he was wearied in his 
hips and back. We walked about two miles further 
in the night, and came to a cabin and asked for lodg- 
ing but was refused, with the plea that they were 
not prepared "to entertain strangers." I told the 
man we were on foot, had no horses to trouble him, 
and we could lay on the floor by the fire ; and, as to 
eating we should not be particular, for if we could 
get that which was good, and plenty of it, we would 
be satisfied, as we were very hungry. I grew earnest 
and determined: "We intend to stay with you," 
said I, emphatically, " unless you say we shall not, 
for we are too tired to go any further if we can help 
it, and now we await your order." He replied that 
he had never turned any one out and should not 
begin to do so now — but I interrupted him and said: 
"It is enough," and we walked in. We found Mr. 
and Mrs. Dunn, for that were their names, to be very 
familiar and kind people. We soon had a good sup- 
per, after which we sat by the bright fire, chatted 
socially until, at our request, we had our bed pre- 
pared on the floor so as to lie with our feet to the 
fire. We were woodsmen and hunters enough to 
know, that laying with the feet to the fire would 
generally prevent taking cold. We were soon asleep. 



Elder Wilson Thompson. 125 

Toward midnight I was aroused by the loud snap- 
ping of the boards on the roof of the cabin, and on 
looking up through the loose boards in the garret, I 
saw the roof in a flame. I sprang from my bed, gave 
father a shake, and hallooed " fire ! fire ! the house is 
burning." I threw the door open, and ran up the 
wall to the top of the house, and began throwing 
off the poles and burning boards, and very soon had 
most of the roof on the ground. Father ran and 
fetched water, and quenched the fire on them, and 
then handed some to me and I succeeded in quench- 
ing the fire on the top of the house. When all was 
done we went into the house, aud found Dunn and 
his wife sound asleep; neither the falling poles and 
boards, nor the loud talking of father and myself 
had aroused them, and evidently they would have 
been burned with their house, and also one or two 
small children, if we had not been there. 

So inconceivable is the wisdom of God, in the dis- 
pensation of His providence, to fulfill His purposes 
of mercy, that no event is unforeseen by Him, nor 
can anything surprise or frustrate His designs. 
However we may view such events as mere casual- 
ties, or accidents, all are known to God, both means 
and ends; and, in His providence, they are directed 
and controlled, so that all the movements, or second- 
ary causes, are conducted according to His wise 
designs. These people, when we had with much 



12G Autobiography of 

difficulty awakened them, and had heard and seen, 
with astonishment, what had happened, while they 
were strangely sleeping so soundly, seemed deeply 
affected, and the man said, he would never again 
refuse to entertain strangers. His life and that of 
his family had probably been rescued by us. Find- 
ing that the fire was entirely extinguished we again 
retired to rest, and early in the morning we started 
on our journey. My feet remained extremely sore 
and painful, but being young, I felt a little rested, 
and could hobble along; but father was worse, and 
his hips and back were so lame, he doubted being 
able to walk to his brother's, which, we learned, was 
distant about six or seven miles. We started, how- 
ever, and in due time arrived. After getting some 
men to take the keel-boat down the river to bring 
up our freight, and finding my brother and cousins 
all there, safe with the horses, we hurried back. 
Some went by land with the horses, others went 
down the river with the keel-boat, to meet us oppo- 
site the mouth of the Ohio, at Bird's Landing, where 
we had left our boat and family. It began to snow 
the day we started, and it snowed very hard, too; but 
we traveled hard until dark, and stopped at a house 
for the night. The snow-storm continued. Some 
time in the night the man that had started in the 
keel-boat came to us, saying, that the river was so 
full of floating ice, they had been compelled to secure 



Elder Wilson Thompson. 127 

the keel-boat at Harris's Landing, and could 
not get her any further until the ice had stopped 
running. 

We became very uneasy about our women and 
children that we had left in our boat, lest the ice 
might injure them. We hired our landlord to go 
down with us, and take his oxen wagon, and haul 
our goods up to Harris's. So, as soon the morning 
light enabled us to see our way, we started; and, 
before night, reached our boat, and found all well 
and safe. We left my brother and cousin to load 
the wagon and go up with it to Harris's, about 
thirty miles, and there store our goods until the ice 
would permit the keel-boat to run. We went on 
with the family, and, at Harris's, we examined the 
keel-boat, and got him to take charge of its safety, 
and of our goods when they came; and the next 
evening we reached my uncle's again. 

Here we continued a few days. My brother and 
cousins came home; and they told us that the man 
who hauled our goods, got drunk, broke down his 
wagon on a rainy day, and they had to unload and 
reload in the snow and rain. All our things had 
got wet, and many of them were broken and some 
were lost. They had, finally, got them to Harris's, 
and stored them into a waste house all wet. Here 
they lay until the ice stopped running. We then 
got some hands, and went down and loaded them 



128 Autobiography of 

into the keel-boat, and got them up to Cape Gi- 
rardeau. 

Here was performed the first "cordelling" that I 
ever did. This is done by fastening a long rope to 
the bow of the boat, and grasping the other end in 
your hands, taking the rope over your shoulder and 
running along the shore, bending forward and pull- 
ing the boat after you, while others in the boat keep 
it from the shore, and off the rocks or sand-bars. 
In many places the current of the Mississippi is so 
strong, that for an hour or more, you have to keep 
in a constant strain; for the least relaxation gives 
the boat the advantage of you, and the current takes 
her back. Sometimes, in pulling this rope, you 
have to clamber along the sides of rocks that 
bluff into the river; at other times you have to 
climb over large fragments of broken rocks which 
have slid down from the neighboring cliffs; at au- 
other time you will have to pull with your feet sink- 
ing in the quicksand, in which case you dare not let 
them rest in one place for a minute, or you would 
sink down in the sand. Still, let the foothold be 
what it may, you must keep all your strength stead- 
ily on the rope, or the boat would go back. I, be- 
ing young and strong, had to take my place at the 
"cordell." My feet were still tender, so we made 
slow headway; my shoulder became sore with the 
rope, but I had to stand it. 



Elder Wilson Thompson. 129 

Finally, we arrived at the Cape. Here we hired 
a team to take the goods out to my uncle's, and 
then I went out on foot; but father staid behind to 
come with the team. Next day we became uneasy 
at the n on -arrival of the wagon, and I was about to 
start to see what could be the matter when we saw 
them coming. The first man father had hired broke 
his wagon, and he had to procure another which 
caused him some delay. Father moved into a house 
that was empty, on a claim ; and I stopped in my 
uncle's kitchen until we could look for some place 
to rent for the first year. 

I now was the possessor of one two-year old colt, 
one-quarter of a dollar in cash, one bed and bed- 
ding, some broken chairs, one small table, some 
clothing which was badly mildewed, and not a thing 
to live on even for one day. Far from all my old 
friends, the Church, and the pleasant walks of child- 
hood and youth, and now among strangers and in 
a strange land. Corn was fifty cents per bushel, 
wheat one dollar, and pork ten dollars per hundred, 
and these were very scarce. I began to cast about 
in my mind how to dispose of my. cash (the cut 
quarter) to the best advantage, and soon decided to 
spend it all for ammunition. I took my gun and 
marched off to the woods, and in a short time pro- 
cured plenty of venison, turkej's, and ducks. I bor- 
rowed one bushel of corn and had it ground, and I 



130 Autobiography of 

borrowed also a small piece of bacon, and so we be- 
gan to live. This was in January, 1811. I kept 
my little family well supplied with wild meat from 
the woods, for I was used to the rifle and hunting 
wild game. I worked for bread, and made sugar 
and molasses in plenty, and in a short time rented a 
small farm. The house was filled with flax, and I 
dressed one-half of it for the other half. This gave 
my wife some business, for she was a spinstress. I 
repaired my cabin and we moved into it. The next 
week after I moved to the country, I went to a 
Church meeting of the Bethel Church, about seven 
miles from where I lived. I found it to be a small 
church, and in a very cold state, but sound in the 
faith, and in peace. I had never been without 
membership in a Church since the day I was bap- 
tized, and I panted for a place in the house of God. 
So I gave in my letter, and also the letters of my 
wife and father and mother, and cousin John Rey- 
nolds. This little church, called Bethel, was situ- 
ated in the district of Cape Girardeau, on a fork of 
Bird's Creek, not far from where the town of Jack- 
son now stands. This was then the only Church in 
southern Missouri, excepting a small one about 
thirty miles distant. Both these churches were 
under the care of Stephen Stilly, the only ordained 
minister in the vicinity, who was assisted by a man 
named Cochrane, a licentiate. I believe they were 



Elder Wilson Thompson. 131 

sound men, but weak men, and could not teach doc- 
trine. I was young, and being a stranger, and far 
from my associates, I felt lonely; and soon I found 
that I was surrounded with a very rough class of so- 
ciety. The Lord's day was devoted to hunting, 
sporting, and shooting at marks, horse-racing, jump- 
ing* and foot- racing;. Shooting;- matches and all wild 
sports were principally set for Sunday. It was com- 
mon for hatters to bring hats, blacksmiths their hoes, 
axes, etc., while others would bring turkeys, geese, 
ducks, chickens, deer-skins, etc., to the place of as- 
sembly (Hubbe's mill) where all things were there 
shot for. I had to pass by this mill going to, and 
coming from, meeting. As I would go in the morn- 
ing, the crowd, with their guns, and the articles for 
which they were going to shoot, would be gather- 
ing; and by the afternoon, on my return, they 
would be pretty well inebriated, for these festivities 
were generally attended by plenty of whisky. Some 
would be quarrelling, some fighting, some swearing, 
and some playing tricks, such as knocking off each 
others hats, and cutting bridles and saddles. I, 
therefore, could expect nothing less than abuse from 
such outlaws ; oaths and vulgarity, and all that bad 
words and threats could do to annoy, were hurled at 
me. My course was to pass on my way, without 
either making any reply, or seeming to notice them. 
All this was so very different from anything that I 



132 Autobiography of 

had ever seen before, I sometimes felt awful bad to 
see so much wickedness, dissipation, and immorality 
among the people. I often reflected on the pleasant 
seasons which I had so richly enjoyed in Kentucky, 
and I pondered over the deep impressions I had 
while there of work to be done here — believing that 
God had called me to go to Missouri to preach, and 
there see the displays of His power and grace, in the 
gathering in of His people, and building up of His 
Church. These anticipations had fortified my mind 
to leave all my friends and the Church, to come to 
this strange and rude community. The contrast 
was such that I felt greatly discouraged. This first 
year, was to me, emphatically, a year of persecution. 
It would fill a large space to detail what I passed 
through. I will only record a very few cases out of 
many. 

When spring began to open, I took a school for 
four months, and my employers agreed to do my 
plowing when called upon, for I had neither team, 
plow nor harness. I had a singing school for Sat- 
urday, and a common school the rest of the time, 
and for Sunday I had preaching. So I was closely 
confined. I called on my employers for plowing, 
but none came. I called again and one came; and, 
finally, another, until I got my ground plowed. 
Then I dismissed my school for a day, and got a 
team to furrow my fields, and I planted my corn, 



Elder Wilson Thompson. 133 

mornings and evenings. When ray corn was large 
enough to plow I could get no one to plow it. After 
trying in vain to get it plowed, I became fully con- 
vinced that I must have my crop attended to in some 
other way; but I knew of no chance of hiring either 
horse, plow, or plowman. I felt much discouraged, 
and was pondering one day in my school what I 
should do. The childreu were playing and I was 
alone, when, suddenly, I was interrupted by a 
stranger entering the door. He said he was poor, 
and a new settler, and was not able to pay for the 
schooling of his children ; he had two to send, but 
could not pay. I told him I would take the pay in 
work. He said, he was obliged to leave home, and 
so could not work for me, but that he had a good 
horse and plow, and that I could have them to tend 
my crop, if I would let his children come to school. 
I agreed, at once, and, after dismissing school for 
one week, I took his horse and plow and worked in 
my crop during the time. After this I worked 
mornings and evenings, late and early, and thus 
tended my ten acres of corn, my garden, potatoes, 
etc., and lost no more time from school. After I 
had finished my school term, I had no trouble in 
collecting m}? money, for all were pleased with my 
teaching. 

There was one bill, however, I could not collect; 
it was a bill I held against a Mr. Hendrickson, on 



134 Autobiography of 

whom I called for a settlement. He came to me as 
I sat on my horse and seized the bridle near the bit, 
and then commenced a torrent of abuse, saying, at 
the same time, he was well pleased with me as a 
teacher, bat I ought not to be permitted to live, for 
I was bawling and preaching around the country 
such doctrine as should never be tolerated, as elec- 
tion, predestination, and salvation for only a part of 
Adam's race, while another part was bound to suffer 
eternally. He said that such doctrines were abom- 
inable, and the law ought to put to death every man 
that would preach them ; but if the law would not 
hang such villians, he would kill them, and then, 
with an awful oath, he swore that I should never 
leave that spot alive, for he would break my skull 
and scatter my brains on that spot of earth. I 
might now say my prayers and make ready, as my 
time was short, for there and then he would send me 
to my last account. Then followed the most awful 
oaths, and calling the heaviest judgments and curses 
of God to fall upon him if he did not break my head 
before I left the spot. All this time he held my 
horse by the bit with his left hand, and the fist of 
his right was rubbing about my mouth and nose, 
and I was watching for him to grasp my throat to 
pull me off my horse. I had made no reply all this 
time, but when he had fully exhausted his store of 
oaths and curses I said: "Now, sir, if you will let 



Elder Wilson Thompson. 135 

loose my bridle I will go on and leave you to your 
own reflections." His tongue broke loose again, 
and in the profanest manner possible called the bit- 
terest curses upon his head if he did not take my 
life before I left that spot. I cau not account for 
my feelings, for I felt no excitement, anger, fear, 
nor confusion ; but at that moment my confidence 
became so strong that I could not keep silent, and, 
placing my eyes steadily in his face, I spoke as fol- 
lows : " My dear sir, I am sorry for you ; I pity you 
from my heart; you can do me no harm. The 
wrath of man shall praise my God, and the remain- 
der of wrath He will restrain. Your evil heart, pro- 
pelled by the prince and spirit of enmity against 
God and against His cause and truth, would will- 
ingly incite you to do all that you have threatened, 
but He that has set bounds to the waves of the sea, 
holds you in restraint so that you can do me no 
harm. You cau not hurt me. My religion is not 
in my head; and if you were to break it and scatter 
my brains here in the road it would not do my religion 
nor the truth which I preach any harm. It would 
be more aw r ful if all the curses which you have in- 
voked were to fall upon you, than for my head to be 
broken ; but, poor man, strong as you feel, and ma- 
lignant as your passions are, you are helpless and 
harmless as to doing me any injury. You can not 
break my head, neither can you strike me nor hurt 



136 Autobiography of 

me. Here is my head, break it if you can. You 
can not, you dare not attempt it. The God that I 
serve holds you in restraint, and He, whose truth I 
preach, will not permit you to harm me. Your 
ravings are only as a chained lion when he gnaws 
his chains in his rage, until his strength is exhausted 
and then he quietly lies down to refresh his energy. 
Now do all that you can ; strike if you can ; break 
my head if you cau. If you can not, then take 
shame to yourself; let your enfeebled arms fall, let 
my bridle go, and, repulsed with shame and a con- 
sciousness of your gross impropriety, leave me and 
return to your house. There reflect on your vice 
and folly, and the many false oaths you have sworn, 
and the many curses you have called upon your de- 
voted body and soul. All these you have tried to 
tempt God to do to you, and you have done me no 
harm, neither can you ; so now be ashamed and 
leave me to pursue my way in peace; and while you 
reflect on your folly, learn that there is a God who 
will sustain His people, and restrain and punish the 
wicked." As I closed my speech his fierce, fiery 
countenance began to relax; he turned pale and his 
arms fell to his sides, and his eyes fell to the 
ground, and without one word he left me and walked 
toward his house, slowly and without looking back. 
I then rode on my way. 

This is but one case out of many, of a like sort. 



Elder Wilson Thompson. 187 

that occurred during this trying year. This man 
was a Universalist. I had no society excepting 
when at church and among the brethren there. 
They were sound, social, and free to converse on 
religious subjects. Among them T enjoyed myself 
well ; but I lived seven miles distant, and seldom 
ever saw any of them except at meeting times. I 
often went among them on Saturday and remained 
until Monday morning, to avoid the sporting rabble 
at the mill. I was very poor, a young beginner and 
a stranger. My father and his family, uncle Benja- 
min and his family, were all I could associate with 
in the neighborhood. I was so closely confined to 
business that I traveled but very little. After my 
school engagements were finished I made one visit 
to the Church in Tiawapity bottom ; but I found the 
people all so sick that there was scarcely well per- 
sons enough to take care of them, and of course 
none to go to meeting, so I returned. 

On the 20th day of April, 1811, our son Grigg M. 
was born, and sometime in the August following I 
took my wife and child, he being now about four 
months old, and we started on horseback for my 
wife's father's place, in Campbell county, Kentucky. 
This was along journey to travel on horseback and 
to carry a child. I attended an appointment, previ- 
ously made, for a funeral in Illinois, near Cash or 
Silver Creek. We crossed the Mississippi, fifteen 
12 



138 Autobiography of 

miles above Cape Girardeau, at the Coffin Spring, or 
what was then called Green's Ferry. From thence 
we traveled the trace for Shawneetown, and came to 
the place of meeting. After preaching to a large as- 
sembly, we went to a preacher's house on our way, 
a few miles further, and were treated kindly. I 
think his preaching could not have been very edify- 
ing; but he treated us well, in his rude way. Next 
morning we proceeded on our journey, and in a few 
days passed the Salt Works, and reached Shawnee- 
town, on the bank of the Ohio River. We crossed 
the river, and once more entered Kentucky. Here 
we stopped, to camp for the night I built a large 
fire, and my wife prepared supper. About this time 
four Methodist preachers came on, and concluded to 
stop with us, and share our hospitality. In the morn- 
ing my horse's back, having been hurt before, was 
so badly swollen that I was doubtful whether he 
could travel or not. One of the preachers, seeing his 
situation, and finding we were going near Cincin- 
nati, gave me five dollars, and said he : " If you need 
it in getting along then use it; but if you should not 
need it, and can spare it, you might send it to me at 
Cincinnati, as we are going there to attend a confer- 
ence." This I considered as an unusual act of be- 
nevolence for an entire stranger. I have never 
thought of his kindness since except with respect 
and gratitude. I had to exchange my horse for an- 



Elder Wilson Thompson. 139 

other ; bat after I got through I sent the preacher 
his money. I think few men would show as much 
benevolence to a traveling stranger. I hope this 
narrative may influence all its readers to follow the 
example of that Methodist preacher. He received 
his money all safe, and in addition to that he won 
my lasting gratitude, and he enjoyed the sweetness 
of an approving conscience, and felt, before God and 
his associates, that he had done a good deed without 
any solicitation from me. 

We traveled on slowly. I changed my horse for 
another, with but little loss ; and with this fresh one 
we proceeded rather better. We generally camped 
during the night. Our course of travel was to pass 
Hardensburg, Elizabeth, Yellow Banks, Bardstown, 
Frankfort, and Williamstown ; thence down the dry 
ridge to near Banklick ; then crossed Licking at De- 
cory's Ford, and thence to my wife's parents. I will 
state one singular event that occurred on this jour- 
ney : We missed our way, and after traveling some 
distance found we were on the road to Redbank's. 
After receiving some directions we crossed to our 
road again, which was several miles distant, and the 
way being very intricate we were obliged to inquire 
very often. On stopping at a large house to make 
inquiry, an old Virginian approached us with as 
much kindness and friendship as if we had been his 
children, and, with a remarkable suavity, insisted 



140 Autobiography of 

that we should stop and rest until Monday, it then 
being Saturday afternoon. I made some excuses, 
but he still insisted, saving we must be tired of 
riding, and that the child was tired; and that he had 
plenty of food for us and our horses, and if we would 
rest until Monday we should be refreshed for our 
journey, and it would cost us nothing. The prof- 
fered hospitality of this entire stranger so won our 
friendship, that finally we accepted his kind invita- 
tion, and made his house our home until Monda} T . 
Every act of kindness that could well be shown us 
was freely administered by this family while there; 
and when we started we found that our portmanteau 
was filled with cakes, butter, cheese, dried beef, etc., 
and every arrangement made for our comfort that 
was possible for them to make. "We left this hospit- 
able mansion, feeling more like we were leaving the 
domicil of kind parents than that of strangers. I 
think his name was Anderson. He wore his hair 
tied at the back of his neck, and he was a very jovial 
old man. He was an Infidel in his religious views. 
He charged me not to stop at the Yellow Bank, as 
murder and robbery had, it was thought, been com- 
mitted there ; and he said it would not be safe for us 
to stop at that place. He told us to stop nine miles 
back on the road, at a place he described, and we 
did so, although we had time to have traveled the 
whole distance to the Bank. The next day, as we 



Elder Wilson Thompson. 141 

passed the place where they had suspected the mur- 
ders to have been committed, we marked it well so 
as to avoid it on our return back. This kindness, 
shown to entire strangers traveling the road, with 
nothing to introduce or recommend them, was re- 
markable. I often think of such events, and believe 
that the God of Providence and Grace superintends 
the affairs of his children. Although unseen he may 
lead them from the road they design to travel, and 
throw them upon some unexpected friend, who He 
has in readiness to administer to their needs, such as 
the events above described fully illustrate. So, while 
we feel thankful to kind friends for their attentions, 
we should feel doubly thankful to God for his rich 
and wisely-directed Providence in guiding us to such 
friends without our knowledge and often against our 
wills, as in this case, for by missing our way we 
were thrown upon this kind old friend. 

We arrived safely and in due time at the house of 
my wife's parents, and were received with much joy. 
During our stay the North Bend Association met 
with the Old Licking Church, and most of the old 
ministers and members from a large scope of coun- 
try were there. This was a feast to me, to see so 
many of the old brethren and to hear them proclaim- 
ing the Gospel of the Grace of God, while the 
saints, like a flock of sheep, were feeding on " the 
sincere milk of the Word." Still my mind would 



142 Autobiography of 

be running back to Missouri, and fondly anticipating 
a great display of Divine power and grace in that 
place, where I had endured so much, and where I 
had felt so lonely and sometimes so much discour- 
aged. After a very agreeable association was over, 
I traveled with Elder James Lee, and visited several 
Churches, and then crossed the Ohio River, and vis- 
ited a number of Churches north of Cincinnati, up 
the Miami Valley, as far as Middletown, and then 
filled an appointment west on Cotton Run. Here 
we were forced to retire to a grove, on account of 
the immense crowd. The people were very atten- 
tive and solemn, and a deep effect was visible. The 
same afternoon we preached at Elk Creek Church to 
a similar congregation, and with similar effect, and 
again at candle-light at Deacon John Lucas's. This 
was a night of great power and deep effect. I then 
returned to my wife's father's, and after visiting 
some of the churches, we started again for our home. 
"We made a few stops on the way, and I preached a 
few times. 

I will now relate an occurrence that may interest 
the reader. Night overtook us, and there w T as no 
house for about five miles further on our way, so we 
were forced to travel on in the dark. Scarcely able 
to see the road, we still, slowly, proceeded. After 
traveling a considerable distance we saw a light, and 
soon came up to a house; we asked for lodgings, and 



Elder AVilson Thompson. 143 

we were admitted. The landlord came out with a 
candle. As soon as the light shone on the outside 
of the house, I was surprised to find we had stopped 
at the very house that my old Virginia friend had 
warned me of, as we came out, and which had caused 
me to notice it so particularly. I immediately rec- 
ognized it, and then knew it was nine miles to the 
next house, through a dark, heavy-timbered bottom; 
and to go on, after calling for our lodging for the 
night, would be more dangerous than to remain, 
only we should keep ourselves on the watch. Hav- 
ing no time to consider, I dismounted and went to 
help down my wife and child; when four other men 
came out, and one of them took my saddle-bags 
from my saddle, and weighing them in his hands, 
he gave a significant look at his friends. I had col- 
lected for my father and uncle five or six hundred 
dollars in silver, and had it in my saddle-bags. We 
went into the house, taking my saddles and saddle- 
bags with me. I had a lead horse with me with a 
pack-saddle on it to carry food for the horses as we 
traveled through the wilderness. On the tree of this 
pack-saddle I had tied an old musket that I had 
taken for a bad debt, and the main spring being 
broken I had procured no ammunition. I had also 
a butcher-kuife with me, which I had brought to 
cut hobble rods, to hamper my horses, when we 
camped out. This was in a scabbard and fastened 



144 Autobiography of 

to the tree of my pack-saddle. I had been in the 
house but a few moments, when the landlord invited 
me to walk out and see what a number of deer-skins 
lie had taken from deer he had killed. I thought it 
strange for him to wish me to go out in the dark to 
see deer-skins. But I had resolved to brave every 
danger and show no fear; so I went, leaving my 
wife within. After feeling of the skins, of which a 
long pole was strung full, managing all the time to 
keep a proper distance from the landlord, and keep- 
ing him constantly talking, by asking many ques- 
tions, I said that I was very tired, and wished to 
return into the house. He asked me if I carried 
weapons of defense while traveling. I replied that 
this was my own business; but if any person wished 
to know, they could find out by making an attack. 
He repeated this question, and I again gave the same 
answer. I again observed to him, that being tired, 
I wished to go into the house; and so saying I 
started, when he said, " We will go into the other 
house." The building was arranged with two log 
houses set end to end, with a hall between the two. 
We went into the west one. Some fire was burning 
in it, and one chair only. I sat down in that, and 
the landlord stood by me, and again inquired if I 
carried weapons about my person. I replied, that I 
was always ready for whatever might come, and 
that I never shrunk for fear; and a coward I did 



Elder Wilson Thompson. 145 

despise. But I wished never to insult or injure any 
man ; yet if any one was concerned, or deeply in- 
terested in knowing what kind of weapons I carried 
he would ascertain by periling an attack, and the 
consequences would convince him how these matters 
were. At that time I was young, large, and strong, 
and presented something of a formidable appear- 
ance, being about six feet high and pretty well 
proportioned. But the truth was, I had neither 
side-arms, nor weapons of any kind, except a small 
penknife, and the old musket and butcher knife, 
w r hich were in the other house. Shortly after I had 
sat down, the other four men came in, one at a time, 
and formed a circle around me. The last one that 
entered was a most savage-looking man — indeed all 
of them were large, fierce, villainous-looking creat- 
ures. The landlord kept up an incessant talking 
about the fights and conquests he had made ; some- 
times conquering two or three men at a time. 

The last one that came in was the tallest of the 
gang and the most ferocious in appearance. He 
wore a leather apron reaching from his neck down 
to his ankles, and had a belt around his waist, and 
in his right hand he held a large butcher knife, and 
was whetting it across the palm of his left hand. 
He stepped into the circle now formed around me, 
leaving only the opening between me and the fire. 
I arose to my feet and observed to him : " Sir, you 
13 



146 Autobiography of 

seem to be the oldest man in the company, and as 
there is but one chair here it of course belongs to 
you; take the seat." As I thus spoke I arose and 
stood with my back to the fire, leaning against the 
mantle so that no one could get behind me, and that 
I might keep them all under rny eye. I accom- 
plished this in as easy and careless a manner as pos- 
sible and without showing fear or excitement. I 
intended if any motion of violence was made, to 
prostrate, if possible, the one between me and the 
door, and then leap into the dark. I said to the 
landlord : " I wish some supper for myself and my 
wife, and must go and notify the landlady." "!No," 
said he ; and then he hallooed to her. She soon 
came in to prepare supper. I then said I would 
give the lady my room about the fire; and stepping 
out into the other house, took a seat by my wife at 
one side of the fire. All the men soon came in and 
began to stride back and forth across the room, and 
occasionally they would meet in the middle of the 
floor and huddle together, whisper, motion, and con- 
sult quietly for a time; and then stride across the 
room again. After one of these consultations the 
landlord stepped off and got a bottle of whisky, 
some glasses and water, and placed them on the 
table. I comprehended the plan, which was evi- 
dently to get me drunk, and then they would have 
me in their power; or perhaps, some deadly poison 



Elder Wilson Thompson. 147 

or narcotic had been prepared for me, so I resolved 
that all should drink first. As soon as all matters 
were arranged on the table, I was invited to drink 
of some " old Bourbon." I replied : " Fond as I 
always am of this 'creature/ and dry and weary as 
I feel from my journey, I can not violate the rules 
of propriety — the landlord must first drink to his 
guests, and they must follow in the order in which 
they came in ; and as I was last to come in this 
evening, I must drink last in the rounds." This 
rule was adopted to my satisfaction, and I saw I 
could soon drink them drunk, which I resolved for 
the first time in my life to do ; and that too as soon 
as possible, for in that condition I thought I could 
manage them if attacked. I loathe a drunkard, and 
the man that, under ordinary circumstances, would 
induce others to get drunk, I despise. But my life, 
and that of my wife and child, beside the money, 
all depended on thwarting their plans in some way; 
for by this time I was fully convinced that this was 
their design, and our safety depended on frustrating 
their intentions by any means, and this opportunity 
was not to be refused in such a crisis. By the time 
supper was ready they were in my power, and yet 
they could walk and seemed to keep their senses. I 
had drank scarcely one drop, but feigned to drink 
whenever they did, which was every few minutes. 
They drank from glasses, but I turned up the bottle 



148 Autobiography of 

so that I could see the size drams they took, though 
they could not tell what quantity I drank. As soon 
as supper was over I gave my wife a sign to follow 
me, and we went into the room where our saddles 
were, and I asked the landlady for a hed, which she 
showed to us. I then untied the gun for to use as a 
war-club, drew the butcher knife half way out the 
scabbard, leaving it on the saddle, and then drew 
all close to my bed so that I could grasp either in an 
instant. I also took my penknife in my hand, and 
so laid down, having put my saddle-bags under the 
edge of the bed. The bed was in the corner of the 
room with the foot toward the fire, and curtains 
were hung around it. These I parted at the foot so 
as to see all that passed. Here I lay and watched. 
Very soon after I laid down all the men came in, 
and, drunk as they were, they still seemed intent on 
mischief. They began their walking to and fro 
again, and every few minutes they would huddle 
and again consult. They would get near the foot 
of my bed, where the curtains would have perfectly 
hid them had I not parted them, so I could see all 
that was going on. In these consultations I could 
see them point to the gun, the knife, and the saddle- 
bags, and then shake their heads as if they thought 
there was great danger. If they killed me they 
must also kill the woman and child ; and seeing the 
gun and knife and not knowing but the gun was 



Elder Wilson Thompson. 149 

well loaded, they appeared to fear getting hurt, and 
beside they supposed I was well armed with private 
weapons about my person. After many such con- 
sultations three of them went off yelling and scream- 
ing like Indians, and the other two — the landlord 
and another — threw themselves on some bearskins 
on the floor before the fire. From their motions 
and actions I concluded they had abandoned the 
attack; but it was my conviction that the three 
were to go off* making a noise, and the other two 
were to lie down, and when I was sound asleep, 
crawl under the bed and steal the saddle-bags. I 
believed, however, they were so drunk that they 
w 7 ould soon be asleep, and awake no more until 
morning; and this belief proved true, for it was 
broad daylight, and I was up, before they awoke. 

This was an awful night to me. There was a 
traveler murdered here but a short time afterward, 
which I shall have occasion to say more about here- 
after. These men saw the gun and knife, and sup- 
posed they were in good order; and, from my ap- 
parent unconcern, they supposed that I was armed, 
and probably well-provided for an attack. All these 
things must have had their effect ; but I have ever 
regarded our escape as a merciful interposition of 
God's Providence. The morning found us early on 
our road, and we kept a sharp lookout, for w T e sus- 
pected they might waylay us on the road, as we had 



150 Autobiography of 

to travel about nine miles through a dense forest 
which was entirely uninhabited; but we were not 
molested. After this we proceeded pretty well until 
I was attacked with the fever and ague, but we did 
not stop for this. 

One afternoon, as we traveled along through a 
heavy fall of rain, I took a chill, which was followed 
by a high fever and pain in the head and back. 
About nightfall we came to a house where we were 
permitted to stay. We were dripping wet, and I 
was unable to sit up. The family would afford us 
no bed nor bed-clothes, so we had to lie on the floor 
on our wet blankets. It was a cold November rain, 
and, of course, the night was a hard one on a sick 
man. My wife and child had to suffer with me for 
the people would get us no supper, and my jaded 
horses were tied out in the rain, and had nothing to 
eat. 

We were then in Illinois. I will mention that 
the night before we had stayed at the Saline Salt 
Works, and while we were there a messenger came 
with the news that General Harrison had been sur- 
prised at Tippecanoe and was defeated with great 
loss, and that the Indians were desolating the whole 
county. A council was called to determine what 
they should do — whether to abandon the salt works 
and go to Kentucky, or send out spies to ascertain 
what was best for them. But to continue my nar- 



Elder Wilson Thompson. 151 

rative : After passing a miserable night, and, morn- 
ing having relieved us, we were soon on our journey, 
although I felt scarcely able to travel. Nothing 
more of importance occurred until we reached home. 
Finding all our friends well, and my corn gathered, 
I felt well-satisfied. 

I had been at home but a short time until a man 
came from St. Genevra, on Saline Creek, a distance 
of fifty miles, as a committee, sent by his neighbor- 
hood, with proposals to me to move to that place 
and teach school for one year, as they had received 
a most flattering account of my skill in government 
and order, as a teacher. The proposal was as fol- 
lows : They would furnish me with a house and 
three acres of land, a cow, and provisions for the 
year, and pay me a salary and three hundred dol- 
lars in cash. Three responsible men were to bind 
themselves for the payment of the money and the 
furnishing of all the other things. I should engage 
to teach reading, writing, and arithmetic to just such 
a school as they were pleased to make ; and also to 
teach five da} r s in each week. Saturdays and Sun- 
days should be my own. And if I would teach a 
singing school on Saturday, at one dollar and fifty 
cents per scholar, they would make me a good 
school. I thought the offer a good one. 1 was poor 
and had no permanent home, and this would give 
me a good start; for it would give me three or four 



152 Autobiography of 

hundred dollars clear of all expenses, and, as land 
was cheap, I could buy a home with that money. I 
was pleased ; and, as I had never seen that part of 
the country, I appointed a time when I would come 
and see them, and then, probably, give them a defi- 
nite answer. When the time came my father, never 
having seen the country, concluded to go with me. 
We spent a few days at the place, and were both 
well-pleased ; so we concluded to move there. They 
said if I would set a day they would send teams to 
move me up free of charge. 

I told them I had a crop to dispose of, and could 
not then set a day; but if I did come, as I then 
thought I should, I would write to them in two or 
three weeks, to inform them at what time they might 
come forme. They insisted for a positive promise ; 
but although my mind was fully made up to accept 
their offer, and I was even highly pleased with the 
prospect, still, somehow, I felt like I ought not to 
bind myself by any positive answer. I returned 
home, and my wife was highly pleased with the 
prospect I set before her. I arrived home on Satur- 
day, and on Sunday I went to Bethel to meeting. 
After the meeting I began to feel oppressed in my 
mind ; a heavy gloom came over me ; I felt as though 
some disaster threatened me, but I could not tell 
w T hat it was. This depression of my spirits I tried 
to relieve myself from, but could not. 



Elder Wilson Thompson. 153 

My wife and I staid that night with Brother 
Thomas Bull, the Clerk of the Bethel Church. I 
suffered greatly in mind, and slept little or none dur- 
ing the night. My mind was led back to Kentucky, 
and the impressions I had felt there. How that I 
had been convinced that the Lord had sent me here, 
and that He would show me the power of His 
grace. This conviction had heretofore fortified my 
mind, and induced me to leave my native State, my 
mother Church, and dearest friends, and come to a 
strange land, and dwell among strange people. Here, 
' tis true, I had suffered many privations, tempta- 
tions, and sore persecutions ; but, then, I remembered 
that through all these the Lord had sustained me, 
and now, I asked myself, though I am poor and 
needy, should I be induced by pecuniary gain to 
leave the field where I believed God had called me 
to labor? "No," I answered to myself, "I would 
not for the worth of the world." But it now oc- 
curred: " How did I know that God had specially 
sent me to that place ? My impressions might have 
been imaginary, for one year had passed away and 
there was no prospect visible of any special work of 
grace, either in the little cold Church or among the 
people; but sin and opposition to the truth seemed 
to predominate." In this way my mind was tossed 
all that night. I knew that my worldly interests 
said: " Go and prosper ; " and the opening seemed 



154 Autobiography of 

providential, as I had not solicited it or even thought 
of it, until the messenger came. To know the mind 
and will of the Lord in this matter was my great 
concern, and His will I would do cheerfully, if I 
could hut know it. The morning came and with it 
my trouble increased. I felt like seeking solitude, 
for no one was company for me, and I could inter- 
est no one. We started early on Monday morn- 
ing for home. On the way we talked very little, 
and my mind became so weighed down that I really 
began to think that some severe disease was fasten- 
ing upon my vitals. After riding some five or six 
miles we came to my father's and stopped, and I laid 
down on the bed, for my strength seemed to be 
gone, so that I could not get home, although it was 
in sight. Here I lay until about noon, and kept 
quiet; but my mind was laboring like an overladen 
vessel in a storm, without compass or rudder. I 
was tossed in every direction by every contending 
wave, and felt as if there w T as no port for which I 
might sail ; so I knew not what to do. To do right 
was my aim, but what that was seemed to be con- 
cealed from me. Old impressions said : " Stay/' but 
all my best wordly interests said, " Go." My father 
and all his family had concluded that I ought to go ; 
and my wife wished to go. Nothing but my former 
impressions held me back; but these seemed to for- 
bid me, and to hold me fast. 



Elder Wilson Thompson. 155 

In this suspense I lay without letting any one 
know the state of my mind until, as sudden as light- 
ning, and as clear as light, every doubt was removed 
from my mind, and my course was made as plain as 
noonday; and all those old impressions were con- 
firmed to my mind as the workings of God's mighty 
power, and all these nattering prospects of earthly 
gain dwindled in my view to nothing. So sudden 
and so powerful was this mental relief — this burst 
of light and evidence, without hearing externally 
any words, or any words coming to my mind, that I 
leaped from the bed on the floor and burst into a 
flood of tears. I left the room, and passed out into 
the porch, when my wife caught me. and, with her 
eyes flowing with sympathetic tears, inquired what 
was the matter with me. I could not answer for a 
time ; but as soon as I could give utterance to words, 
I said : " The Lord has let me know that the time is 
at hand, when I shall fully realize all that I have 
anticipated of the display of His power and grace, 
in renewing His Church and gathering in His re- 
deemed heritage. This hope fortified my mind," I 
further said, " to leave all our dear friends in Ken- 
tucky, to come here among strangers, and where I 
have toiled in poverty and suffered sore persecu- 
tions; but still this hope cheered me through all. 
Now, when the prospect of temporal relief came, in 
the proposition to move away from here, I became 



156 Autobiography of 

ensnared, and partly concluded that my impressions 
had been delusive, and I would give them up and go. 
But the Lord changes not, and He has sent me 
here; and when I would have gone away, He has 
hedged me in. And now He has revealed to me a 
truth that I must stay here, and see His salvation, 
for He will now speedily cause this * wilderness to 
hud and blossom as the rose.' Here He will be 
glorified in the gathering in of His people. Many 
of His scattered fold are here, to be gathered in; 
and I shall see it with joy, and shall feed them ; and 
you may all prepare to witness a mighty out-pouring 
of His Spirit; for many of these vile persecutors 
and relentless sinners are soon to be converted to 
God, and will follow Jesus, in baptism, and find a 
home in His Church. The Bethel Church will soon 
be a Bethel indeed; for the Lord will truly be 
there." I continued to speak in this way until they 
had sent for father, who was out somewhere on the 
farm. I had not observed what was going on until 
T saw father and mother, my wife and all my 
brothers and sisters standing around me, all shed- 
ding tears. After a short silence, father spoke and 
said: "I have been listening to your talk, and have 
but one fault to find with it, and that is, you speak 
too positive. We may have many feelings when the 
mind becomes excited, and we may feel very differ- 
ent, in a short time afterward, when that excitement 



Elder "Wilson Thompson. 157 

dies away; and we should not feel, nor speak posi- 
tive so soon, but take a few days to see whether 
these sudden impulses prove true and permanent, or 
whether they wear away and pass off." I replied : 
" I have spoken positively, but not because I thought 
there was a possibility of any mistake in my impres- 
sions, but because I had no doubt. The natural 
passions and sympathies may be greatly excited, and 
we may be greatly deceived by them ; but this is 
not of that sort. I have now spoken positively 
again. Perhaps, I ought to have said, I think this 
is not an effect of any natural excitement; but I 
feel no such doubts, and the truth of what I say is 
so certain before me, that it will admit of no doubt 
in my mind, and to speak doubtfully seems to me 
like it implied a want of confidence in God. Never- 
theless, your counsel is certainly good, in common 
cases, and I am willing to let a few days test it, but 
I feel no fears of this conviction passing off, or 
proving to be delusive.*' He replied : " Perhaps 
not; but, you know, when Zion travails she brings 
forth her children, audi can see no signs of anything 
of this in the Church. All seems cold and lifeless, 
and I have seen nothing in the Church, nor in the 
congregation, to indicate any such times as you 
speak of. Yet I should be truly glad to see them 
come, but I doubt if they are not much farther off 
than you suppose." I replied: " When the husband 



158 Autobiography of 

of the Church comes to his spouse iu the visits of 
His love, children will be begotten of God; then 
Zion will travail and bring them forth ; and I feel 
sure at this time, that the favored set time is come, 
and the Lord will favor Zion in this vicinity. I feel 
forbidden to leave while I have these impressions ; 
but, as you advise, I will be quiet for a few days, 
and see if this can wear away, but still, I must say 
that I have no doubts on this matter." So our 
conversation ended, and I went home. 

This was on Monday, and on the Wednesday fol- 
lowing I went to a brother, Abraham Randalls, and 
purchased fifty acres of land in the green woods, 
with no house nor any improvements on it, at three 
dollars per acre, to be paid for in trade, as long as I 
had any articles to spare that he wanted. He had a 
new cabin near the land I had bought, and this I 
was to have until I could build one of my own. 
This cabin was chinked, and had a floor and a door, 
no hearth, back wall, or jams; but I was to fix it so 
it would do to live in until I had cleared what ground 
I could for corn, intending to build the next 
fall. The next day we moved to our new home, 
within one mile and a half of the Bethel meeting- 
house. We then had one small table; our bedstead 
was a temporary frame, made of poles fastened to 
the wall, and posts fastened to the joists; these, 
with three chairs, constituted our furniture. We 



Elder Wilson Thompson. 159 

had one cow and a two-year old bullock, some 
chickens, a few clothes, a scant supply of shelf-ware, 
one horse — after letting one go toward paying for 
my land; and we had plenty of corn, but no meat. 
These things were about our fortune, but we were 
young and able to work, and this, with the blessings 
of Providence, were our trust, and we felt of good 
courage. 

This was December, A. D. 1811. The next Sun- 
day night occurred those notable earthquakes that 
produced such eruptions on the Mississippi River, 
about Is"ew Madrid, and which rent the earth with 
deep chasms in man} 7 parts of Southern Missouri. 
Even where I lived large trees were broken down, 
fences and brick buildings were prostrated or much 
injured. My door-hinges were loosened, and the 
back wall which I had just put up was shaken 
down; and, for three days and nights, the sun, 
moon, and stars were concealed by a mist and fog 
which dropped like a heavy dew, while ever and 
anon, a hard shock would seem to threaten the 
world with destruction. All this commotion seemed 
to have no effect on me, nor gave me any alarm 
whatever. I calmly viewed the phenomena as a 
matter of God's wise arrangement, and I pursued 
my daily business with a composed and contented 
mind. The next clay after the first shock, I was 
building up my chimney of sticks and clay, and 



160 Autobiography of 

sometimes I would be upon it when a heavy shock 
would come, and, to keep from being shaken down, 
I would have to throw my arms around a log of the 
house until the violence of the shock was over. All 
these things never moved me nor caused me to 
doubt for one moment, but that the Lord would 
speedily make bare his arm and almighty power, 
revive his saints, and gather in his redeemed child- 
ren. From the time I moved I had, by request, 
held evening meetings — the evenings being long. At 
one of these an unusual effect was visible among the 
members. Some of the old brethren were so re- 
vived that they engaged in prayer, and some of 
them delivered short exhortations. I had never 
seen such appearances there before ; and, perhaps, 
my feelings and constant expectations for such 
symptoms of a revival, did magnify things to my 
view. Be that as it may, I believed that the work 
I had so confidently anticipated had now begun, and 
another evening meeting being appointed, I went 
on there the day before. The next day father came 
on, and I told him what a meeting we had, and how 
the work of the Lord, that I had spoken of, was at 
hand, and that the Husband of the Church had 
come in His Spirit, and that Zion was now travail- 
ing and would soon bring forth her children. 

He wen t home with me and then to the meeting, but 
none of those favorable symptoms appeared that 



Elder "Wilson Thompson. 161 

night. Numbers were out, and all seemed attentive, 
but there was no visible effect more than common. 
As father and I returned home, he said : " If this is 
your great revival, I do not think much of it; for I 
can see no evidence." I replied : " It is true, this 
meeting was not as the other; but I have no doubt 
that the good Lord is now at work in a still way, 
without visible observation, among the people ; and 
what He is now doing, in secret, will be proclaimed 
on the house top." He said no more, and the con- 
versation turned on certain subjects of Scripture, for 
my mind was working hard on the doctrine of the 
union of Christ and his people before faith. The 
preaching I had heard was, that God's people be- 
came united to Christ by a living faith ; but I saw 
things differently, for I conceived that such an union 
was indispensable to the legal imputation of our 
sins to Christ, and of His righteousness to us, and 
that, too, before faith could act upon, or lay hold of, 
that mystical union, or draw any comfort from it. 
This was the sense in which I understood the doc- 
trine, and I was laboring hard to discover the true 
principles upon which it was based, as revealed in 
the Scriptures of truth, and by the Spirit in the 
hearts of God's people. This subject engrossed 
most of our conversation, as I found father also was 
much exercised on the same point. The evening 
meetings were continued, from time to time — sorne- 
14 



162 Autobiography of 

times nearly every night in the week, and they were 
attended with great interest. I was, however, afraid 
to send for father, as some of our meetings were 
cold, but others were deeply affecting, yet all of 
them were of that still, noiseless character that 
shows a rending of hearts and not of garments. 
Thus our meetings went on during the month, and 
father had heard nothing of our progress since he 
was there. When the Church meeting came on, 
he came up, and was astonished to see the house 
crowded full on Saturday, when usually there would 
be only about twenty persons. When the Church 
was organized for business, father was chosen Mod- 
erator for the day; and when he announced the 
door of the Church was open for the reception of 
members, eleven persons came forward and gave 
clear and satisfactory evidence of the hope that was 
in them. While this was going on, I could see the 
big tears coursing down my father's cheeks; and I 
knew he had the evidence now, that the Lord was 
truly in the midst doing wonders among the people. 
The last person that talked to the Church that day 
was my father's brother, Benjamin Thompson. He 
had been much exercised for some time, and had 
received a hope ; but his deliverance from the bur- 
den of his sins, and from the deep sense of his just 
condemnation had not been so clear as some others. 
Yet, at times, the evidence would shine a little, but 



Elder Wilson Thompson. 163 

soon darkness would again envelop his mind, and 
then another ray of hope would break in. In this 
way he had lived for some years. He was at a loss 
to say at which particular time he should date the 
upspringing of his little hope. He arose in the crowd, 
and stood there without attempting to come up to 
the Moderator. He said : "lama stranger to my- 
self, and am in a strange situation. I do not now 
offer myself as a candidate for baptism, or member 
in this Church; I do not feel worthy of this, but I 
have been exercised betimes, for some years past, 
and have passed through scenes that I do not com- 
prehend. I will not deny that, at times, I have 
had some dawnings of hope ; yet I dare not trust in 
this hope, as a good one, but fear even to thin]*: of 
it. I verily believe the Baptist Phurch js, indeed, 
the Church of Jesus Christ, and J have full confi- 
4ence in ypu that you are a people taught of the 
Lord, and led by His Spirit. Perhaps you may be 
ahle to upderstand my case, and give some advice. 
If the Church is willing to give me time to tell the 
particulars of my long experience and feelings, I 
wish to state them to you now, and then receive 
your best counsel." Liberty was given, and he 
spoke about an hour. He begun by saying: " I am 
fully aware that I am a great sinner. I have seen 
so much of sin, and the deceitfulness of my heart, 
that I have lost all confidence in myself. I am afraid 



164 Autobiography of 

I have deceived myself; and having been raised 
among the Baptists, and heard so much of their 
preaching and conversation through my life, and 
having heard so many relate their experience, that 
I fear I have learned so much as to even deceive the 
Church. Therefore I beg of you all to watch me 
closely, and act faithfully with me." 

When he had finished he requested all the mem- 
bers of the Church to ask him such questions as 
they believed none but a Christian could answer, for 
he feared he was deceived. The members of the 
Church looked at each other and said he had been 
so particular, and had so fully explained every point, 
both of Christian experience and the doctrines of 
grace, that they could ask no questions j but if he 
was disposed to join the Church they were fully pre- 
pared to give him their hand, and in their hearts 
they would receive him into Christian fellowship. 
He then asked leave to ask the Church some ques- 
tions, and the privilege was granted. After many 
questions relative to the feelings and impressions of 
Christians were answered, he said : " When I began 
to talk I had no intention of attempting to join the 
Church, but since I have been talking my little hope 
has revived, and my attachment to the Church and 
its ordinances, and the privileges of a home within 
her gates and among her members, has so increased 
that I now feel prepared to say that if you can re- 



Elder Wilson Thompson. 165 

ceive such a poor creature, I want a home among 
you." He was gladly received, and afterward he 
became an able minister for many years, and died 
between the age of seventy and eighty years lamented 
by all his friends in the churches, who had been so 
often fed by his ministry. He died a member of 
Bethel Church, which he first joined; into which he 
was baptized ; and by which he was licensed and or- 
dained to preach, and which he served as their min- 
ister until his death. 

This Saturday was a day of great power ; many 
hearts seemed melted, and a deep silence prevailed, 
broken only by sobs which might occasionally be 
heard in all parts of the house. Eleven were received 
for baptism, but no ordained preacher was there to 
baptize them. On Sunday morning, by request, the 
Church again gave the opportunity for the reception 
of members, and my uncle Benjamin's wife came 
forward and was received. That day was a day 
never to be forgotten by me; and many others have 
reason to remember it as a day of days to them. It 
was a new country, our roads were mere traces and 
paths, the thick woods of the forest and underbrush 
were still in their natural state. The people lived in 
settlements or patches here and there along the 
creeks, with frequently some twenty miles of un- 
broken forest between these small settlements. This 
day the crowds of strangers from different settlements, 



166 Autobiography op 

for twenty or thirty miles around, were thronging 
every trace and path ; and solemnity, deep as death, 
was depicted on most of the countenances, while 
joy and comfort sat with a heavenly smile and 
serene peace on thje lips and brows of the saints. It 
was soon found that the church would not hold but 
a small part of the gathering crowd ; and, although 
it was now the middle of winter, yet, as there had 
been a rain and a thaw, the ground was very muddy. 
This day, however, was pleasant for the season. The 
seats were all carried out of the house and placed 
where there was a number of logs. A stand was 
arranged for the minister, and the services com- 
menced. I took for a text the saying of Paul : "For 
the wages of sin is death, but the gift of God is 
eternal life through Jesus Christ." After briefly 
showing the connection of the text, I spoke of sin : 
First, as a transgression of a good and holy law, and 
of death as its penalty. We were all sinners, hav- 
ing our all in one man, and he a transgressor. By 
one act of that one man, he transgressed God's just 
and holy law, and as a penalty, death was upon us. 
Secondly, "All unrighteousness is sin;" and we were 
such sinners in ourselves, in this sense, that when 
God looked down from heaven on the earth and 
searched all men individually, he declared : " They 
have all gone out of the way; there is none that 
doeth good, no not one." " There is none that seek- 



Elder Wilson Thompson. 167 

eth after God." This being our unrighteous state, 
our condition at death was hopeless, with respect to 
any good works or righteous desires of our own. 
The third definition of sin is in the sense of infidel- 
ity: "Whatsoever is not of faith is sin." "All 
men have not faith," therefore all men are sinners 
in this sense ; and " without faith it is impossible to 
please God." From this we must conclude that all 
are under sin, and in a state of universal unright- 
eousness; none doing good, all out of the way, and 
the result is that " none seeketh after God." This 
is our dead and hopeless condition in ourselves as 
sinners. But the blessed gospel opens a way of hope 
through the language of our text : " The gift of God 
is eternal life through Jesus Christ our Lord." 
Christ as our mediator is himself the gift of God, 
and He is the eternal life of the Church ; for, says 
St. John : " God hath given to us eternal life, and 
this life is in his Son." All spiritual blessings are 
in Christ, and were included in Him as the one great 
gift of God. He was given to be " Head over all 
things to the Church, which is His body the fullness 
of Him that fill eth all and in all." The saints being 
the proper members of Christ's body are His full- 
ness — they constitute this complete mystical body 
in all its parts and proportions; not one surplus, nor 
one missing, and all fitly joined together, not pro- 
miscuously, or at random, but all in their proper 



168 Autobiography of 

places ; for they are " members in particular." And 
as they are to fill different offices as members of the 
one body they must not all have the same gifts, but 
each have such a spiritual endowment as will best 
qualify him as a member to fill his proper place in 
the body of Christ ; for all are in the body members 
one of another. Behold then the fullness of Christ's 
body — the Church ; and see how the Head fills all 
the members respectively with precisely the gift to 
fill his proper place. This gift of eternal life is a 
gift of God, in common to all the members of Christ's 
body. He hath this life in and of himself, and so 
is called a living stone ; and this life, being commu- 
nicated to us from the Divine nature, through Jesus 
Christ, by the quickening spirit of God, transformes 
us into " lively stones." And being built up as a 
spiritual house, Christ lives in every member as his 
eternal life. This life is put into motion in us by 
the work of regeneration. Then begin to appear 
faith as a fruit of the Spirit, and also love, joy, and 
peace, with all other spiritual blessings. These bless- 
ings we enjoy, as the effects of the gift which God 
himself has given us. It was His gift, a free gift, 
a gift that contains all other blessings, and, through 
our Lord Jesus Christ, this gift is also given and 
also received. 

I entered into the doctrine of the legal and spirit- 
ual oneness of Christ and the Church, before faith; 



Elder Wilson Thompson. 169 

and of faith as acting on the testimony of that 
truth, and so heing the Spirit's evidence to the child 
of God of the truth of the doctrine and of the com- 
forts and joy, the strength and edification, flowing 
from the understanding of it. At the close of this 
discourse the large congregation seemed deeply af- 
fected. I cast my eyes over them, and the general 
appearance was a solemn stillness, as though some 
unseen power was hovering over them. Every eye 
was set on me, and I felt mute with astonishment, 
and stood silent for some minutes. I helieve there 
was not a motion nor a sound during the time, until, 
simultaneously, some twenty or more persons arose 
from their seats and came forward, and bending 
down on their knees around the table cried out in 
low and solemn voices : "Pray for me; 0, pray for 
me, a poor undone sinner." I stood dumb for a 
moment, and then said : "Here are many sinners re- 
questing me to pray for them. I can do them no 
good ; none but Jesus can do helpless sinners good* 
To Him, who alone hath power on earth to forgive 
sin, you must look; but He has made it our duty and 
our privilege to pray, and offer our requests before 
God. Let us, therefore, attempt to pray."- I began 
with some assurance of access at a throne of grace* 
As I closed, Hitt, an old member of the Church, 
began to pray, and he prayed with great earnestness. 
The congregation then sung and were dismissed. I 
15 



170 Autobiography of 

think about a dozen persons soon after were re- 
ceived, who then first had a view of God's justice in 
justifying ungodly sinners, through the redemption 
of Jesus Christ. That day was often spoken of. 
Some said that while I stood silent my countenance 
became so changed that it appeared as if I had been 
struck with death. My uncle, who had been so full 
of doubt on Saturday, was now full of assurance. 
On his way home he said to my father: "This is, 
truly, the greatest day I have ever seen. The spirit 
and power of the Lord was surely hovering over the 
place, and His glory was in the midst. I never can 
doubt again.'' Father replied : " Truly, this is a day 
long to be remembered. Yet," he added, "I have 
seen some days that, at the time, I felt like I could 
never doubt again ; but these seasons are short, and 
perhaps you may soon find yourself in darkness and 
doubt." Uncle said: "I think this can never be. I 
have this day had such clear views of the glorious 
plan of redemption through Christ, and have had 
such comfortable assurances of my interest in it, that 
I can not believe I shall ever doubt again." Fath- 
er's response was: "The plan of salvation, through 
the redemption that is in Jesus Christ, I have had no 
doubts of for many years. Although sometimes I 
can view it much more clearly than at other times; 
yet, in my darkest hours, I do not doubt that Christ 
is the only way, and that all who are really in Him, 



Elder Wilson Thompson. 171 

as the members of his body, are really saved. This 
I have not doubted for years ; but my personal inter- 
est in that redemption, and my real membership in 
that mystical body, has been a matter of doubt with 
me." My uncle then said : " I think I shall never 
doubt that again ; and I feel quite sure of one thing, 
that if I should doubt it, it can only be momentarily , 
for when any such doubts arise, I will just think of 
this day, and they must all vanish at once." " Well," 
said father, "such seasons as these are very precious 
and strengthening, and are often pleasant to reflect 
upon and refer to. Doubts are not pleasant things, 
and you had better live without them as long as you 
can ; but if they should return, and reference of mem- 
ory to this day will not dissipate them, do not then 
conclude that no one was ever in your condition. 
Young pilgrims have much of the way to learn, and 
many of these hard lessons can only be learned in 
the school of experience. Some persons, I believe, 
are not harrassed with doubts, as others are." Such, 
in substance, was the conversation of these men, as 
they returned from the meeting. The evening meet- 
ings were still continued, and crowds attended them, 
and a great effect was manifested ; yet all the pro- 
ceedings were still and solemn — quite different from 
the revivals that are so popular in the present day. 
ISTo mourning benches were there for the seekers to 
exhibit themselves upon, but many mourning hearts 



172 Autobiography of 

were hiding from the public gaze, in some dark cor- 
ner; and there, in the secret breathing of desire, 
were seeking after the Lord, " if haply He might be 
found." The baptism of the twelve being postponed, 
because there was no ordained minister present, a 
messenger was sent to Elder Stephen Stilley, request- 
ing him to come up and baptize the candidates at 
our next meeting. There was no other ordained 
minister, that we knew of, living in all that country. 
Elder Stilley was the pastor of the Bethel Church, 
and had served them as such for years before I 
moved there, and was well received. I was only a 
licentiate, and could not administer the ordinances of 
the Church. He came at our next Church meeting, 
but seemed distant and gruff, and was unwilling to 
baptize the people. His reasons were that he had 
been afflicted, sometime before, with the ague, and 
going into the water might bring on a relapse, and 
that he felt too weak to perform the labor. These, 
and many other poor excuses, he made — such as per- 
haps no Baptist ever had been known to make 
before. 

The Church reasoned with him, stating that there 
w r ere now twelve received for baptism, and many 
more were expected ; as a very powerful work was 
going on around us and in our midst, and he was 
the only* ordained minister in the neighborhood that 
could baptize. As for the coldness of the water, or 



Elder Wilson Thompson. 173 

the danger of his health, they never had heard of 
any one being hurt by baptizing or being baptized, 
at any season of the year ; and as to his physical 
strength, if he thought there was any danger of 
that, I would go in and out with him, and do all the 
labor of raising the candidates from the water, and 
conducting them out and in. But, if any doubts 
were on his mind as to the experience of any of the 
candidates, he could have full opportunit}' of hear- 
ing them, either publicly or privately. After much 
persuasion he reluctantly agreed to perform the or- 
dinance, if I would lead them out and in, and raise 
them from the water. This I willingly agreed to 
do ; and so it was done. This was the first time in 
my life that I had ever seen or even thought of the 
possibility of ministers becoming jealous of each 
other, when the labors of one were blessed more 
than another; but I have suffered so much, since 
that time, on this account, that I have been made to 
tremble for the peace of the Church and the cause 
of God. I have suffered far more heartfelt trouble 
and discouragement, from the jealousy of ministers 
and their evil influences, than from almost all other 
causes since I have been in the ministry. Some 
preachers can not bear to have others even thought 
well of, and if any should show special respect for 
another, speak well of his talents, influence, knowl- 
edge in discipline, or in the Scriptures, this root of 



174 Autobiography of 

jealousy will spring up as if they felt they were un- 
dervalued or slighted; and some way is sought to 
prostrate the one who they suppose stands in their 
way. This is all of the flesh, and is a very hateful 
enemy to the social comfort of Christians, and es- 
pecially among ministers. They all have their 
proper gifts and places in the Church; and in their 
place and gift they are of great use in the body. 
But when they begin to envy and seek to rise 
higher at the expense of some other's downfall, then 
they begin to destroy themselves, maim and afflict 
the body, and, perhaps, injure the usefulness of him 
they envy. Most of the divisions among the 
Churches originate, directly or indirectly, from this 
destroyer of the mutual comfort of the ministers, 
and of their influence anions: the members. The 
Church at Bethel at once perceived that this mon- 
ster was at work with the old man, and well-knew 
there was no just cause for it. But such crowds of 
people, such warmth of feeling, and such ingather- 
ing of converts had never been under his ministry 
there ; and the tempter had seized upon all this to 
poison his mind against me and the Church. He 
stated, while there, that the earthquake had been 
very severe in the Big Prairie, below New Madrid, 
and had burs ted the earth to pieces, and that an old 
Baptist minister by the name of John Tanner, for- 
merly of Virginia, was now so old and infirm, and 



Elder Wilson Thompson. 175 

unable to travel, the Church could not get him 
to come. The Red River Association, to which we 
belonged, had resolved that less than two ordained 
ministers could not constitute a Presbytery to ordain 
a minister, and Elder Stilley was the only one we 
knew of in all our territory. The Church felt very 
desirous to have me ordained while there was an op- 
portunity, and they requested Elder Stilley to go 
with me and some of the members sent by the 
Church, to Elder Tanner's, and they, by the act of 
Church, could ordain me. By hard persuading the 
Elder agreed to go. As Elder Stilley lived about 
thirty miles on our way, he said he could easily send 
on the appointment. The Church then called on 
me to go. I considered the conditions of things, 
and finally consented, and sent on my appointments 
by Elder Stilley. The first appointment was in 
Elder Stilley's neighborhood ; the next at Elder 
Tanner's. Brother Thomas Bull, the clerk of the 
Church, was to go with me. 

The time came, and Brother Bull and myself went 
to Elder Stilley's. He had sent on the appointment, 
but began to frame many excuses about going. 
Brother Bull urged upon him to go, and said, that 
if he would not, then none of us need go, as far as 
the ordination was concerned, for there would be 
but one minister. The Elder seemed crusty and dis- 
tant, and in the morning he said, his horse had got 



176 Autobiography of 

out and he could not find him, and, therefore, could 
not go. A good riding horse was offered him, hut 
he would not take it. Every means of persuasion 
was used by several of his friends, but to no effect. 
The friends inquired of me, what I should do. I 
replied: "My rule is, to fill all my appointments, 
unless providentially prevented; therefore, I shall 
go on." Brother Cotterall, a licentiate, and Brother 
Bull said, they would go with me ; but Elder Stilley 
would not go. "We started, and I filled all my ap- 
pointments : the first at a friends in Robinson's 
Prairie, then next, at Matthews's Prairie, and from 
there we went to Elder Tanner's, near New Madrid, 
arriving on Sunday. Soon after our arrival, a heavy 
rain began to fall, and finally, it turned to snowing. 
The wind blew strong from the north, and the earth 
was quickly covered with a sheet of ice. On Mon- 
day morning, we started for home and got to Rob- 
inson's Prairie, where we stopped for the night. 
Tuesday morning was extremely cold, and we had 
about ten miles in the open prairie to ride, facing 
the wind. We pursued our way until we reached a 
large bayou, about half a mile wide ; the road crossed 
it, but was now frozen over with a slick hard ice, 
strong enough to bear a horse. On each side of the 
road was a thick growth of flasrs as high as a horse's 

O CO 

back. W 7 e tried to lead our horses on the ice, but 
mine was barefooted, and the other two were 



Elder Wilson Thompson. 177 

smooth-shod. They fell, and could not get up until 
we slid them to the shore. After trying every plan 
to no purpose, I told the old men, if they would stay 
on the shore I would mount my little horse and try 
to find a way through the tall flags ; and if success- 
ful I would return and help them over, for the ilags 
were so thick, and the ice was so rough the horses 
would, not fall. I mounted into my saddle, and 
proceeded, perhaps, ahout twenty or thirty rods, 
when, suddenly, my horse broke through the ice. 
I sprang from my saddle, and lit into the water, 
about waist deep, by the side of my horse, which 
was plunging, and could get no foothold that would 
bear him up. My feet seemed to be on a mat of 
the flag roots. The water being put in motion by 
the plunging of my horse, showed that the ice con- 
tinued no farther, and all around would shake like a 
quagmire, and seemed as if it were soft mud that 
was under the mat of flag roots. I w T as afraid to 
move my feet lest I should loose my sod, or tuft of 
roots. These roots seemed as if they could half hold 
up my little horse. His feet would break through, 
and he would plunge, sometimes, nearly under the 
water, and then he would rise again. I still held 
the rein in my hand, and kept him back to the thick 
ice where he first broke through. I, finally, got him 
in a favorable position, and then I placed both arms 
under his breast. I made one mighty effort to lift 



178 Autobiography of 

him, just as he plunged forward, and succeeded in 
throwing him backward on the ice, with his head 
toward the shore. The ice bore him up, and he lay 
sprawling upon it. I sprang on the ice again, and 
caught the bridle just as my horse was rising to 
Ills feet; and, thankful for an opportunity to escape, 
I got back to the shore. I told my friends the ad- 
venture, in a few words. We had no means of 
making a fire, and there was no house for ten miles 
back, and that through the open prairie. I told 
them I should freeze before I could get half-way 
there ; for I was as wet as I could be, and my boots 
were full of water, and I was covered with ice. I 
left my friends, and took my horse by the bridle, 
and walking on the edge of the flags, along the 
smooth ice, in the road, where my horse could keep 
his foothold, I succeeded in getting over. I then 
left my horse, and ran back, and finally, got both 
the others over. We then traveled on about a mile, 
when we came to another such lake. I went across 
on foot, and examined the sides, but found no chance 
of leading: the horses over. I found a lar^e hand- 
spike, with which I broke the ice, from one side to 
the other, and we led our horses over. It was four 
miles to the first house, and two of these were through 
a swamp. The rain had filled every low place, and 
the road was mostly covered with smooth ice, and 
on each side was a thick underbrush, matted with 



Elder Wilson Thompson. 179 

raspberry briers; so we were compelled to follow 
in the road. 

The horses would frequently fall on the ice, and we 
would be obliged to slide them to some rough place 
before they could get up. "We, finally, succeeded in 
getting through; but it was now about dark, and 
we had two miles to travel before we could get to a 
house. I was now literally shielded over with ice, 
and I thought I should freeze before I could get to 
a fire. I told the old brethren, that I should now 
ride fast, and would stop at the first house. I then 
mounted my horse, and started, in a gallop, through 
the dark, thick forest, and soon came up to a gate, 
in front of a cabin, where a bright light was shining. 
I got oft' my horse but could not stand alone ; I held 
to my horse and the fence, and exercised my limbs 
until I could walk. I then started to the house. 
When I reached the door I knocked, but did not 
wait for a reply, but rushed in. I saw at a glance 
that I had intruded too abruptly, for there was a 
number of ladies collected, to assist the lady of the 
house, who was at that time in the act of parturi- 
tion. I paused for a moment and observed : " Ladies, 
my unpleasant situation is my apology for this abrupt 
intrusion. Is it not sufficient?" They then invited 
me to be seated and thaw my clothing. As soon as 
my boots, pants, and socks were all thawed apart, I 
took off my boots and socks, and emptied the water 



180 Autobiography of 

out of my boots, and wrung my socks and drew 
them on again, and bid the ladies good evening, and 
went to my horse, just as my fellow-travelers came 
up. We then went on two miles further, and stopped 
for the night. My clothes were full of water, and 
it had run down until my boots were again filled. I 
sat by the fire, in this situation, for an hour or two, 
and then asked for a bed to b-e made down before 
the fire. My request was granted, and I lay down. 
In the morning, we were all surprised to find that 
my feet were only a little blistered; not enough to 
prevent me from wearing my boots. The water in 
my boots kept the air from my feet, until they were 
warm, and thus drew the frost all out of the blood. 
A proper circulation was restored. Thus, through 
the special providence of God, I was safely conducted 
through this dangerous and severe trial. We pro- 
ceeded on our journey, but with much difficulty. 
We were often compelled to leave the road, on ac- 
count of the ice, which, in many places, blocked up 
our trace for several rods, and wind our way through 
the forest as best we could, until we gained the road 
again. We reached Baldwin's, in Tiawapity Bot- 
tom, that evening, and Brother Cotterall was at 
home. In the morning Thomas Bull and myself 
started early. Leaving the bank of the Mississippi, 
we had three or four miles to travel before we got 
to the hill. This was on the 8th of January. When 



Elder Wilson Thompson. 181 

about half-way, a severe shock of an earthquake 
came on ; we sought as open a place as possible in 
the timber, and dismounted from our staggering 
horses, who could scarcely stand up, and we, our- 
selves, found it difficult to stand. We could hear 
the screams of the people near the river, and the 
falling of houses; large trees were snapped off, and 
the boughs of others were lashing each other with 
fury, and old mossy logs were rolled out of their 
beds. All this was from the great agitation of the 
earth, for not a breeze of wind could be perceived. 
These heavy shocks were often introduced by a 
sound like distant thunder, and then a roaring, like 
heavy wind, would come through the air, and, witk 
this sound, would come the shaking and convulsive 
surges of the earth. After the earthquake had 
ceased we traveled on; the temperature was a little 
moderated, but still it was very cold. We had much 
trouble in picking our way through the ice, but at 
last — cold and fatigued — we reached our homes that 
evening, and found our families well. 

The great work of the Lord was still progressing 
gloriously. Saints were happy, rejoicing in the dis- 
plays of God's power and grace; young converts 
were singing the praise of their Saviour; while 
mourners with heavy hearts and downcast eyes 
were seeking solitude from the crowded assemblies, 
so that they could silently breathe the emotions of 



182 Autobiography of 

their wounded spirits and burdened hearts, in the un- 
uttered prayer : " God be merciful to me a sinner.'' 
The earthquake had been so very severe in the 
the low lands about New Madrid, that Elder John 
Tanner left and came to the high lands of Cape 
Girardeau, and stopped near by us, in the vicinity 
of Bethel Church. Elders Stilley and Tanner were 
both at our next meeting. The Church called on 
them to ordain me to the gospel ministry, which 
they did in the usual form of prayer and the laying 
on of hands. Elder Tanner delivered the charge to 
me in a sermon on this text: " Simon, son of Jonas, 
lovest thou me?" All the brethren admired the 
sermon as an able discourse, and very appropriate 
to the occasion. I still remember many of his re- 
marks, and the general arrangement of the sermon. 
The call, " Simon, son of Jonas," he denned as a 
special call to him personally ; so special that it was 
by name. But as there were others of the same 
name, Christ designated him as the " son of Jonas," 
from which the preacher argued the special call of 
the Lord's ministers, according to His eternal pur- 
pose, as well as the special call of all God's chosen 
people, to fill the various places assigned them in the 
Church of God. This question, " lovest thou me?" 
being thrice demanded of Peter, was not only to 
show the Lord's immutable purpose in the call, and 
to test Peter's confidence in him, and draw from him 



Elder Wilson Thompson. 183 

a confession of his faith in Christ's wisdom and per- 
fect knowledge of all things, even the secrets of the 
heart and affections — which every gospel minister 
must believe and be willing to express on all proper 
occasions, and without which no man ought to be 
ordained as a minister; but it was also intended to 
imply a gentle admonition to Peter, and to bring 
him. to consider all his imperfections, and especially 
his very recent denial of his Lord, and to cause him 
now to confess his love as the ground of his ready 
obedience to His command, as often and as solemnly 
delivered, " Feed my lambs." Every preacher, he 
argued, should love his Lord well enough to obey 
Him, feeding both lambs and sheep, even if he got 
no money for it; nay, if it cost him all he had, and 
even his life beside. And the flock who were fed 
by him should remember that he had a right to his 
support from them. The duty of the Church was 
plainly laid down, and they ought not to neglect it. 
The duty of the preacher was his own, and he should 
do it from love to his Lord, and if he loved his Lord 
lie would also love the Church, and, therefore, he 
would cheerfully feed them with gospel truth. The 
lambs and sheep were both to be fed. He spoke of 
the relation of Christ and his sheep before faith — 
which apprehended this relation but did not create 
it; for Christ knew his own sheep equally as well 
when they were wallowing in the mire of sin, as 



184 Autobiography of 

when they were gathered into his visible fold. He 
saw some young men sitting at a distance by the 
root of a tree who were talking (the meeting being 
held in a grove, as the weather had become pleasant), 
he raised his hand and said : " Those young men at 
the roots of yon tree talking may, for aught I know, 
belong to Christ. If they do, He knows them as 
His, although they do not know Him. If they are 
His He knows them, and will, in His own time, call 
them by name and lead them out." 

In speaking of the proper way to feed both the 
sheep and the lambs of the flock, he said that in old 
Virginia, after a dinner of meat and cabbage they 
took a glass of milk for a dessert ; and if there were 
some who could not eat much meat they took the 
more milk. So the Epistles began with doctrine and 
closed with exhortations; and he thought it best 
for the flock of Christ to be fed with doctrine, well 
tempered with experience and exhortation. The 
youngest lambs love sound doctrine if it is bright 
with experience; and the older sheep love experience 
if it is according to sound doctrine. In this way all 
the flock will feed together. Error, when contrasted 
with the native beauties and richness of truth, only 
makes them shine the brighter by the comparison. Al- 
though forty-five years have passed away, and many 
sermons and other valuable things have gone from 
my memory, the substance of this sermon I still retain. 



Elder V/ilson Thompson. 185 

After the preaching was over I baptized a number 
of willing and believing subjects. This was on the 
fourth Saturday and Sunday in January, A. D. 1812. 
Elder Tanner was then very old and very infirm. 
He attended our next meeting, but was soon after 
confined to his house, and lived but a short time. 
I visited him often during his last illness, and he 
always requested me to sing the old song: 

" On Jordan's stormy banks I stand, 
And cast a wistful eye, 
To Canaan's fair and happy land, 
Where my possessions lie." 

Then he would • observe : "If that word Jordan 
signifies death, and its banks the close approach to 
death, amid the storms of disease; and the words 
\ Canaan's happy land' means heaven's holy abode, 
where the treasure of an immortal inheritance re- 
mains for the heirs of glory, then that is my song. 
For here I am on the stormy banks of death, and 
my eyes, full of faith and hopeful anticipations, are 
fixed on a brighter world by far than this. I long 
to possess that immense fortune — a house not made 
with hands, and unshaken by storms, which I must 
soon go to inhabit. O, the riches of the grace and 
wisdom of the God of love, to open such prospects 
to a poor old fallen sinner as I am ; and its being all 
of His grace, through Jesus Christ, renders it the 
more precious. I have often tried to feed the lambs 
16 



186 Autobiography of 

and sheep of Christ's fold with this food; but never 
was it more delicious than now, when I am so near 
the fountain-head, with my eyes fixed on its super- 
lative glories." With many such remarks he would 
talk until his strength failed him; he would then 
close his eyes and lie serenely calm for a time. He 
was a native of Old Virginia, and for his zeal in re- 
ligion and his fidelity to the Baptist cause, had been 
shot and imprisoned there before the Revolutionary 
War. He still had the lead in his flesh, and many 
scars upon him, from wounds he had received during 
the great persecution of the Baptists by the author- 
ities of the Colonial Church of England. He would 
sometimes show me those scars and bullet-marks, 
and tell me of the conflicts he and his companions 
endured ; the suffering inflicted upon him in prison, 
and by mobs and bands of outlaws ; and how the 
Lord had been their helper through all these trials. 
I have been more particular to describe this robust 
and dauntless old man because he was one of those 
ministers of our order who had been sorely tried, 
and still he boldly preached the same doctrine, ear- 
nestly contending for the same faith which now dis- 
tinguishes the Regular Old School Primitive Baptist 
from all others. Through this one man we find our 
doctrine, for now more than one hundred years, still 
surviving the severe ordeal of guns, prisons, and 
mobs, which, in his early life, he was forced to pass 



Elder Wilson Thompson. 187 

through, with many others ; and yet they stood firm 
and undaunted advocates for the truth, and died in 
the assurance of the faith which they preached, and 
for which they suffered. 

But to return to my narrative. I continued to 
preach from house to house, both day and night, so 
that I had very little time to work. I was poor, and 
had to work for my family's support. Of corn I had 
raised a full supply, but I had to depend on day's 
work for all the other necessaries. I was now set- 
tling in the green woods, and all my chance for an- 
other crop was to clear my ground in the wild forest, 
and of course I had to work hard. I would often 
work in my clearing by fire-light, when all around 
me was hushed in repose ; and often during these 
lonely hours, while my brush -fires were throwing a 
brilliant light around me, and the sound of my ax 
echoed through the solitary forest, my busy mind 
was engaged in the contemplatian of the Scriptures, 
and the deep things of God revealed in them; and 
also on the visible glories of the Creator stamped on 
the bespangled firmament above me, and the earth 
and its productions around me. The changing but 
regular succession of the seasons; the day and the 
night; the cold and withering blasts of winter, when 
the chilled insects, beasts, and birds were hidden 
each in its close retreat away from the pelting storms 
that had stilled the songsters' cheerful songs and 



188 Autobiography of 

dulled their bright eyes and brilliant plumage ; and 
then of the warm sunshine and the lengthened days 
of spring, when they would again come forth with 
fresh animation from their winter's solitude, and 
with mellow notes and cheerful songs seek the bud- 
ding pastures and opening flowers. And even the 
worms and reptiles would crawl to the warm sur- 
face, glad to leave their. torpid holes in the cold 
earth. All these wonderful creations on the earth 
and the reflecting constellations in the heavens, 
whose ligUt is the sun, I viewed as a type of the 
Church, or kingdom of Christ, and the revolutions 
which its subjects were constantly going through. 
These meditations would so occupy my mind and en- 
tertain my thoughts that my labor seemed easy and 
the time passed swiftly and pleasantly away. The 
midnight hour would often find me still at work. 
This was my place of study, not like those who 
have private apartments, carpeted and furnished 
with all the necessaries of comfort; with books, 
maps, charts, etc., and a lounge for slumber. My 
study was either in my clearing, or by my little cabin 
hearth, with a light made from bark. I patiently 
read my Bible, and had none but God to make me 
understand it. Or, if plowing, hoeing, walking, or 
riding, my study was alwaj^s at hand ; being portable, 
having no weight, and tilling no space — it was always 
convenient when my mind was prepared to use it. 



Elder Wilson Thompson. 189 

A small Bible, Rippon's Hymn-Book, and Ban- 
yan's Pilgrim's Progress constituted my library, and, 
up to the time I was thirty years old, I had never read 
any other books, notes, or comments on the Script- 
ure. My reading was always very slow. I had to stop 
frequently, and read it over and over again, so as to 
be sure I understood the writer's meaning; and then 
I would carefully pursue his arguments and illustra- 
tions, always trying to study but one subject at a time. 
This has always been my way of reading. When- 
ever asked for my opinion on any text, and could 
not at the time call up the connection where it stood, 
I have always refused to give an explanation, at 
least any further than a probable meaning. But 
when I had the whole connection and thread of the 
subject on my mind, I would give my explanations 
with confidence. On the general doctrines, pro- 
fessed and advocated by the Baptists, I have no 
doubts of their correctness and truth ; nor have 
I doubted for over half a century. If I was as 
sure that I was savingly embraced in that system of 
grace, as I am that it is the only system in which 
any sinner of Adam's fallen race can ever be saved, 
then I should never doubt at all. 

The good work, before spoken of, continued 
about eighteen months. I can only give some 
special sketches that occurred while I remained in 
that territory. During the revival I baptized four 



190 Autobiography of 

or five hundred subjects, some old and some young, 
and some white and some black; but all professed 
to be sinners, and to trust in Christ as their Saviour. 
The} 7 renounced all hope and confidence in any 
work of their own, or ability to fulfill any condi- 
tions by which they could ever be saved. When 
every other name, work, and plan had failed, then 
they put their trust in Christ, male and female, 
black and white, and all were joined together and 
animated by one spirit, having been called in " one 
hope of their calling," and having "one Lord, one 
faith, and one baptism." 

The country was new and but thinly settled, but 
the congregations were immense — day and night. 
I will here relate one event: Judge Green, a wealthy 
man, who had a number of negroes as his servants, 
and who was a very respectable citizen, but an 
avowed infidel ; who kept race-horses and was a great 
sportsman, had one servant whose name was Dick. 
Dick's business was to attend to the stock and race- 
horses, and especially to wait upon his young mis- 
tresses when they rode out. The Judge's daughters 
had attended my singing school, and appeared to be 
inclined in my favor, and would frequently attend 
my meeting. Dick was always with them, and was 
so attentive and polite they thought very much of 
him. At one of our Church meetings Dick came 
forward, and related an experience that no one could 



Elder Wilson Thompson. 191 

dispute, and he was received for baptism. The 
Church proposed to send a committee to ask the 
Judge's consent for Dick to be baptized. I told 
them I should not oppose the Church, but it was a 
course of conferring with flesh and blood that I 
could not find in my book ; and I did not believe it 
was proper for us to ask an unbeliever, whether a 
believer might serve and obey his Lord or not. If 
Judge Green or any other master, father, guardian, 
or husband came forward and offered an objection, 
the Church ought then to consider it, and act as 
duty should dictate under the circumstances; but 
for a Church to go to hunting for objections in the 
world, it would be rather strange if they did not 
find them. I, for one, did not feel willing to have 
anything to do in any such course. If objections 
were made I was then willing to give them all the 
consideration they merited, and would labor to remove 
them. However, a committee was appointed, and 
they went to see the Judge. They reported, on their 
return, that he said Dick was his property, and 
he made them his witnesses to tell me that if I laid 
my hands on his property to throw it into the 
water, he would push the law upon me to its ut- 
most extent. When the report was made I observed 
to the Church : " So much for consulting' the world 
and hunting for their objections. I should not have 
feared the laws of this free government, even here 



192 Autobiography or 

in a territory, where ten years ago the liberty of 
conscience was not allowed. But, now, the Judge 
has full testimony that I was forbid to lay hands on 
his property, or put it in the water. Now if I should 
trespass I will be liable to the law." 

The next Sunday, when the others were baptized, 
poor Dick w 7 as not allowed to attend the meeting, 
nor for two or three months afterward. One Sun- 
day, when I was about to dismiss the meeting, I 
heard a call behind me. Looking put at the Avin- 
dow, back of the pulpit, I saw Dick holding up a 
bundle of clothes in his hand. Said he: "I want to 
be baptized." I told him to walk around and come 
in at the door. He did so, and I met him before the 
pulpit. Said I: "Dick, what do you want?" Said 
he: "I want to be baptized, sir." "Has your mas- 
ter given you liberty?" "No, sir." "Do you wish 
to disobey your master? The good book says: 
' Servants, obey your masters/* " " I got two mas- 
ters, sir; one is greater than the other. My great 
Master says to me, ' be baptized ;' but my other 
master (Green) says, 'you shall not be baptized.' 
Now, sir, I can not obey both; and I wish to obey 
my greatest Master, and also to obey master Green 
in all things — when his commands do not forbid the 
commands of my greater Master." " Dick, do you 
not expect that your Master Green will whip you, 
if you are baptized?" "Yes, sir, but my great 



Elder Wilson Thompson. 193 

Master says, ' Fear not him that can kill the body, 
but fear him that can destroy both soul and body in 
hell.' " " Have you concluded, Dick, to lay your 
back bare to your master's lash, rather than disobey 
your Master in heaven ?" "Yes, sir; Master Green 
will not even kill the body; and I love my Master 
iu heaven, and I want to obey him." "Well, Dick, 
the Church has received you for baptism ; so, if you 
are not afraid of your Master Green's whip, I am 
not afraid of his law, and I will baptize you." All 
this was said aloud, so as to be distinctly heard by 
all that were in the house. Though the house was 
crowded, all were as still as death. Dick's two mis- 
tresses were present, and heard it all. I turned 
round and said: "Can auy one forbid water, that 
this man shall not be baptized?" Some of the 
brethren said, very low to me : " We fear you are 
running a great risk." I replied :" I am not afraid, 
for I believe the Lord has ordered this matter, and 
I have nothing to fear. * The wrath of man shall 
praise Him, and the remainder of wrath He will re- 
strain.' " I took up my hymn-book and said : " We 
will now repair to the water for baptism." The 
water was near the house ; and I took Dick by the 
hand and started the song: "Am I a soldier of the 
cross?" All the congregation followed, and many 
voices joined in the song ; and then, with the usual 
ceremonies, I baptized him. As we came up out of 
17 



194 Autobiography of 

the water, I gave him the right hand of fellowship, 
in behalf of the Church, as a full member; and the 
brethren and sisters crowded in, and gave him their 
hands as a brother. His young mistresses went to 
the water and saw it all. The scene was solemn 
and deeply affecting. The young Misses Green 
waited for Dick to change his clothes, and to get 
their horses. On their way home, they began to 
conjecture, as I afterward heard, how and what they 
should do in this matter. Said they: "We respect 
Mr. Thompson, and do not want father to trouble 
him ; and Dick is so ready at all times to serve us, 
we do not want him whipped." They, finally, con- 
cluded not to say anything about it, and thought, 
perhaps, no one else would, and so their father 
would not know of it, at least for sometime. All 
passed off' quietly for several weeks, when one even- 
ing the Judge came home, apparently in a fine 
humor. He began speaking in very high terms of 
Dick, as a servant, saying: "Dick has always been 
one of my be3t servants, but for some weeks past he 
has been better than usual. The horses shine from 
his rubbing and attending them, late and early, and 
he keeps things in the very best of order. The girls 
concluded that this was the time to tell him about 
Dick. One of them said: "Father, we can tell you 
what has made Dick so much better of late." 
" What has done it ?" said he. " Why, father, a few 



Elder Wilson Thompson. 195 

weeks ago, we were at Bethel, at meeting, and Mr. 
Thompson baptized Dick; and they all had such a 
nice time, and Dick seemed so very happy when 
they all gave him their hand, and called him brother." 
" Did you see Mr. Thompson baptize him ?" " Yes, 
sir, we saw it all." " Well," said the Judge, " I wish 
to God he would baptize all my negroes, if it would 
make them all as good as Dick." Here ended the 
law-suit, the whipping, and all complaints about the 
dipping. Dick was again allowed to go to meeting 
whenever he pleased. His master provided him 
with good clothes, and all that was necessary for his 
comfort; also a horse to ride, and allowed him to go 
and come when he chose, and to work when he 
pleased. When Dick's master was about to die, he 
put him under the guardianship of his son, who was 
to amply provide for all his needs. Dick remained 
the same obedient servant, but never failed to attend 
meeting. I saw him many years afterward, when 
on a visit in Missouri. He was then getting old, 
was well dressed, had his horse to ride to meetings 
and seemed to enjoy himself well, even better than 
if he had been set free— for he had all the liberties 
of a free man. 

Dick lived long a beloved brother in the Church, 
and an honored servant in his master's house, and 
respected by all who knew him. Obedience is the 
path for the Christian, who should leave all conse- 



196 Autobiography of 

quences with God, for then he will have nothing to 
fear. " To obey is better than sacrifice ; " but to 
take counsel of an enemy brings a snare. Another 
event, of a different nature, I will relate: During 
the time of this glorious display of the power and 
grace of God, and the manifestation of His Spirit, I 
attended Bethel Church on the fourth Saturday and 
Sunday in August, 1812. At one of our meetings 
a number of young converts came before the Church, 
and with great clearness gave evidence of the hope 
that was in them, and of their faith in the Saviour, 
and a willingness to obey Him. They were all 
received for baptism, and it was a day of great 
rejoicing in the Church, and of deep mourning of 
many awakened sinners. The next day was one 
never to be forgotten by me; and many others have 
reason to remember it. If I ever did preach, " with 
the Holy Ghost sent down from heaven," I think 
this was one of the times. The immense congrega- 
tion was bathed in floods of tears, and low, smoth- 
ered sobs were heard from all the throng. After 
preaching we repaired to the water, and I baptized 
sixteen willing converts. I can give but a faint 
description of the joys of that day. Suffice it that 
I returned home full of comfort. I said to my wife : 
" Surely the Lord is good to us, and we can never 
forget His kindness. He is worthy of our highest 
adoration ; His mercy endures forever, and His faith- 



Elder Wilson Thompson. 197 

fulness and truth can never fail; His promises are 
sure, and worthy of our implicit confidence; for He 
always fulfills them to His people, and their realiza- 
tion is like the dawning of heaven. He gave me 
an assurance of these glories before we left Ken- 
tucky. That induced me to leave the home of my 
childhood, and the loved associates of my youth, 
and the Church where I found my first home, and 
the much-beloved fathers and mothers in Zion, who 
tenderly watched over me in my youth, and in- 
structed me in my ignorance. And it was God who 
made you willing to leave your dear brothers and 
sisters, and parents dear, to take your lot with me 
in this wilderness. The assurance which He gave 
me that, I should see the very things that we now 
so fully realize, has sustained me through the sore 
persecutions that I have here endured, and the pri- 
vations we have suffered. When I was about to 
leave this place for worldly gain, the Lord interposed 
and gave me a new intimation that the time was at 
hand, when I should realize all that I had antici- 
pated. Now we are here in a strange land, among 
a half-civilized people; where vice and immorality 
have long reigned and predominated ; but the wil- 
derness is destined to blossom as the rose. We now 
see the sun of righteousness shining, and we hear 
'the singing of birds, and the voice of the turtle is 
heard in the land; the ransomed of the Lord are 



198 Autobiography of 

returning to Zion,' and the triumphs of reigning 
grace and the all-conquering power of God are 
visible everywhere. Behold the wonders He hath 
wrought ! 0, how we should praise him ! " I thus 
continued until bedtime. I laid down, but wa3 too 
happy to sleep for a time; finally, however, I dropped 
into sleep, and forgot my pleasing reverie. I awoke 
in the morning, shrouded in a gloom as thick and 
dark, and agitated with as tempestuous storms, as 
can possibly be conceived of. 

I had lost sight of every promise, and every assu- 
rance that I had enjoyed were all turned against me. 
I believed that God had brought me there, and that 
it w 7 as His power and grace that was so divinely dis- 
played in the reviving of the Church and the gath- 
ering in of His people; but I felt that I was only as 
a rod in the Father's hand, to be used for the benefit 
of His children ; and as the rod was not a child, so 
when the Father had used it enough for the good 
of His children He throws it from His hand. I 
thought I was that rod and not a child, and the 
comparison was constantly before me; yea, standing 
between me and every promise and former assur- 
ance. I thought the Lord was now done with the 
rod, which I believed was myself, and had given me 
this signal that He would use me no longer. I had 
often doubted my call to the ministry, and the vital 
interest of myself in the Saviour ; but never before 



Elder Wilson Thompson. 199 

had both been presented and sustained with such an 
array of argument. I went to my work, but found 
that I could do nothing'. I would find myself stand- 
ing still, my eyes on the ground looking at the image 
of myself, as a rod in the hand of the Lord about 
to be cast away. I could not think of my work 
enough to keep at it. I resolved that I would never 
again attempt to preach. I went to the house to 
tell my wife the state of my mind and the resolution 
I had made. When I arrived at the house she was 
engaged at her washing. I stood by her for some 
time without speaking, and, turning to walk away, 
the tears bursted from my eyes and my laboring 
heart gave vent to its pent up sobs which choaked 
my utterance. My wife left her washing, and clasp- 
ing her arms around my neck begged me to tell her 
the cause of my strange agitation ; but I could not 
speak to answer her inquiries. When I had recovered 
the control of myself, I told her all my feelings, and 
that I had resolved never to preach again. She 
labored to comfort and encourage me, but it was 
all in vain. At her request I went into the house 
and got my pen and sat down and wrote a poem of 
eighteen verses, descriptive of my condition and the 
oppressed state of my spirits. I have lost this poem, 
and as I can not remember it, will have to omit it 
here. I then proposed to my wife to take her sew- 
ing, as she had now finished her washing, and go 



200 Autobiography of 

with me to my clearing. She consented and went 
with me. She sat down on a log to sew, while I 
began to fell a small tree. I had chopped but little 
until suddenly these words came to my mind: "Be 
not faithless but believing." I dropped my ax, and 
stood silently pondering over the connection of that 
passage. I remembered that these were the words 
of the risen Jesus to the unbelieving Thomas, but 
the chain of the account I could not remember. I 
said to my wife: " Come, let us return to the house." 
As soon as we arrived I got the book and found the 
place, and examined the narrative, and thought I 
saw pretty clearly that this Thomas was a nominal 
disciple and not a true Christian. The thought that 
led me to this conclusion was what I found in the 
connection of the text. I saw that Thomas was not 
with the other disciples at the first appearing of 
Christ after His resurrection ; and that he was not 
of those to whom it was said : " Receive ye the Holy 
Ghost;" hence I concluded that Christ knew that 
Thomas only believed from the testimony of his nat- 
ural sight and feeling ; for He had said : " Except 
I shall see in His hands the prints of the nails, and 
thrust my hand into His side, I will not believe." 
On the next appearance of Christ, eight days after 
the first, Thomas was present and Christ invited him 
to have all the tests and natural evidences he asked 
for; and then informed him that there was no bless- 



Elder Wilson Thompson. 201 

ing to any man who believed from the testimony of 
the natural senses. But this was all the faith which 
Thomas had, therefore it was no blessing to him. 
The text reads : " Thomas, because thou hast seen 
me thou hast believed ; blessed are they who have 
not seen and yet have believed." !N"o blessing for 
Thomas; he had seen with his natural eyes, and had 
by this natural, external demonstration, believed. 
But there was no blessing for such natural faith, but 
only to those who had believed without seeing. I 
thought Thomas was only an external disciple, and 
I of the same sort of a believer, and therefore the 
same words were applied to me. This view of the 
matter not only destroyed all the comfort that the 
words had first brought to my mind, but it seemed 
to confirm my evidences that I was not a true disci- 
ple, or Christian, but was only an outward one upon 
external testimony, and was only used as a rod to 
correct the people of God. I can never describe the 
awful sensations that weighed down my spirits, and 
oppressed my disconsolate heart. ISTo one could 
have made me believe at that time that I should 
ever preach again, or even attempt it, or think that 
I was any more than a nominal professor. I men- 
tioned this to my wife, but she argued that Thomas 
was a true disciple, and that the application of the 
words to me should give me comfort ; yet I could not 
understand it so. I went to the field of a brother 



202 Autobiography of 

who was plowing, and took my Bible with me. I 
told him the state of my mind, and read the text, 
remarking that from the narrative I had found that 
Thomas, like myself, was only a believer from ex- 
ternal manifestations made to the natural organs of 
sense. I read the account to him. He then labored 
to correct my views and to comfort me, but in vain. 
I viewed all attempts to comfort me, or to apply one 
of the promises to my case, as "daubing with un- 
tempered mortar." I left the field and spent the 
day in the most awful gloom and despondence. In 
the evening a message came to me with a request 
that my wife and I should come over to the house 
of the brother whom I had been to see in the field. 
The messenger said that old brother Bull and wife 
were there to spend the evening, and wished us to 
come. I was impressed at once that the brother I 
had seen in the field had sent for old brother Bull 
to come and console me. I objected to go, assign- 
ing as a reason that I did not wish to hurt any one's 
feelings, nor did I wish to be plastered with " un- 
tempered mortar." My case, I thought, was beyond 
their reach, and I must bear it alone for none could 
help. I was only a rod, and no man could ever 
make anything else out of me. My wife insisted 
that I should go, and said : " If they can do you no 
good they will do you no harm." I finally agreed 
to go, to gratify her. 



Elder Wilson Thompson. 203 

When we had gone into the house, and the com- 
mon salutations were over, the old brother began to 
talk to me. Said he : " The evidences of your call 
to the gospel ministry are sufficient to dispel every 
doubt and silence every fear. The Scriptures tell us 
that if any go into that work whom the Lord has 
not sent they shall not profit the Lord's people. 
Your preaching, we do know, has been profitable to 
the Church, and I do believe that the Lord has a 
people here that are greatly profited by your minis- 
try. There is a young man in our neighborhood 
who was so powerfully arrested last Sunday that he 
has neither ate nor slept since; and I have heard 
of several others in much the same condition. And 
my errand here, in part at least, is to get you to 
make an appointment at my house for to-morrow 
night, and I will circulate it." Thus he went on 
talking for some time, without making the slightest 
allusion to any of my exercises or the state of my 
mind ; but continued to talk of the wonderful dis- 
plays of the Divine power and grace, so signally 
manifested in the Church and vicinity — how the 
lambs and sheep were fed and comforted, and espe- 
cially of the grace that was displayed on the previ- 
ous Sunday. He, at length, paused and asked me if 
I would agree to fill the appointment. I knew that 
he had been told about my condition of mind and I 
had resolved not to say anything about it ; but now 



204 Autobiography of 

I changed my mind, and answered that I had made 
the last appointment I ever expected to make while 
I lived; that I saw myself to be a rod in the hands 
of God, and He had used me as he did Cyrus, Bel- 
shazzar, Judas, Pharaoh, and many others, for the 
good of His people, in various ways ; and after He 
was done with them, for the fulfilling of his purpose, 
He threw them away, just as the scaffolding about a 
building is useful in its construction, but when the 
object of the builder is accomplished it is then 
thrown away, as of no further use — it is not 
of the building. So a rod is often necessary for the 
good of the children, but when it has been used by 
the father sufficiently it is thrown away as useless. 
£Tow, I view myself as this rod, and God, the father 
of the family, has used me in this way; but He is 
now done with me, and is dropping me out of His 
hand. This, I think, I can clearly see, and am, 
therefore, done preaching; but I do feel glad that 
the family are in a prosperous condition. They all 
labored long and hard to remove my views, but to 
no purpose ; the image of the rod was so depicted 
before me that I could not view myself in any other 
light. He finally asked me if I would attend the 
meeting at his house the next evening, if he made 
the appointment. I told him that if he made an 
appointment for me to preach I certainly should not 
attend it; " but," said I, " we have a Brother Ed- 



Elder "Wilson Thompson. 205 

wards, who preaches sometimes and exhorts fre- 
quently ; if he will agree to fill the appointment, and 
you make it for him, I will go. I am always will- 
ing to attend meeting, but I never expect to make 
another attempt to preach; I feel fully convinced 
that I have no more of that to do." The meeting 
was appointed, and I reached the place about sunset. 
When I came near the house I heard many voices 
singing, and when I went into the yard I saw little 
groups of persons here and there. Some were young 
converts, telling what the Lord had done for them; 
some poor disconsolate mourners were sitting on the 
ground with tears in their eyes, with heavy hearts, 
and downcast spirits, while some of the members were 
pointing them to " the Lamb of God that taketh 
away the sins of the world/' aud to the promises He 
has given. These things had always given me great 
delight, and even now I was glad to see it ; for I had 
no doubt but that the Lord was gathering in and 
comforting His people. But I was not one of them, 
and felt like I was entirely alone, and no company 
for any one. I stood for a minute or two, looking 
around, but could only feel my disconsolate condi- 
tion. I entered the house, which was pretty well 
filled. The voices of praise were sounding sweetly 
but I dared not join with them. I pressed through 
to the farthest corner of the room, and there I sat 
down, like a poor, lonely, disconsolate stranger. 



206 Autobiography of 

Here I sat, condoling my unhappy state, until the 
time for preaching had come. The people crowded 
into the house, and Edwards stood by the door op- 
posite to me, at the farther end of the house. An 
old Universalist preacher, whose name was Boyd 
(whose head was white with age, and who had a long 
white beard on his face, who would get drunk as often 
as he could get spirits to swallow), came pushing his 
w r ay across the house, and sat down by my side. I 
took this to be providential, as I thought him to be 
the most like me, with the exception that I had al- 
ways preached the truth, though it was like Balaam, 
-and I had never been a drunkard. 

My mind found many particulars in which we 
agreed ; yet I did not love or approve my compan- 
ion, but from my heart I pitied him ; indeed, my 
mind became much impressed with a deep sympathy 
for him, and all other deluded and false teachers; 
and, for a time, I almost forgot myself in the deep 
concern I felt for others who were preaching, when 
they were neither converted nor called to preach the 
gospel. Finally, my mind again returned to my 
own case, and again the great weight began to come 
upon me, when, suddenly, the text: "Be not faith- 
less but believing,'' again rushed into my mind, but 
with a new light and power. Every doubt that had 
heretofore oppressed me was gone. I had no more 
doubts about Thomas, and I felt a full assurance 



Elder Wilson Thompson. 207 

that I was a Christian also, and that I was called of 
God to preach His gospel. I felt that I could no 
longer be faithless. With these assurances the 
promises began to flow upon my mind, and I felt 
that I had nothing to do with my future state, nor 
should I dispute with the Lord about what was go- 
ing to become of me after death, nor in what way 
he chose to use me here in this world. My busi- 
ness was all here now, and I should be actively en- 
gaged, and earnestly inquiring what he would have 
me to do — not troubling myself about the whys and 
wherefores — only to be sure the Lord required me 
to do it, and that was enough for me to know. The 
Judge of all the earth will do right, there is no un- 
righteousness with God, who " worketh all things 
after the counsel of His own will." I had been 
often disputing with Him about my little hope and 
little gifts ; all those things now looked to me to be 
wrong. These things belonged to God, and He 
would do all things right. I thought then I should 
never again find fault with any of His ways. This 
was unspeakable comfort to me. I then felt as if 
the Lord had said to me : " Go thou and preach the 
gospel." 

I believe I never had a better evidence of my call 
to preach the gospel than at that time. Brother 
Edwards was still speaking, and I could scarcely 
hold my peace until he had finished. My mind was 



208 AUTOBIOGRAPHY OF 

so engaged with these heavenly contemplations, that 
I have no knowledge of what Edwards said, or the 
subject of his discourse. My text under considera- 
tion was : " Be not faithless but believing." I clearly 
saw my error, in the application of these words to 
Thomas, and also to myself. The unbelief of 
Thomas was neither respecting his own personal in- 
terest in Christ nor his call to the ministry, but in 
regard to the resurrection of the identical body of 
Christ. When the other disciples had told him that 
they had literally seen him alive, in the same body 
as before his crucifixion, he was faithless ; he could 
not believe that the body whose hands were nailed 
to the cross, and whose side was pierced with the 
spear, and then laid in Joseph's tomb was raised 
from the dead in the same identical form. He 
thought the other disciples had not scrutinized him 
closely ; and he resolved not to believe unless he 
could see and feel that it was so. The Saviour well 
knew that men would rise up in after-times, deny- 
ing the resurrection of the body, and teaching that 
it was in some other body that the dead would 
arise; so He withheld this faith from Thomas in 
order to lead to a full and thorough demonstration 
of the identity of His body by the most conclusive 
testimony ; and to leave upon record an evidence to 
fortify the faith of God's people in the doctrine of 
the resurrection of the dead. It is the body 



Elder Wilson Thompson. 209 

that dies, and if that same body does not rise then 
there is no resurrection of the dead. This being a 
very important doctrine, it was necessary to estab- 
lish it by the strongest and most unquestionable evi- 
dence. The incredulity of Thomas led to just such 
an investigation of the matter as would forever si- 
lence every reasonable objection. When the Saviour 
said to Thomas : " Reach hither thy finger and put it 
in my side, and thrust thy hand into my side, and 
be not faithless but believing," Thomas doubted no 
more, but in language of confirmed faith cried out : 
" My Lord and my God." Then Jesus said : " Thomas, 
because thou hast seen me" — that is, close]} 7 exam- 
ined the evidences of the identity of my body — " and 
believed" that this is, indeed, the very same that was 
nailed to the cross ; so those who, in future ages shall 
read this when their faith is tried by false teachers, 
will find themselves blessed even as you are blessed, 
although they can not have the personal evidence that 
you have now. These views then seemed to me glo- 
rious, and I saw clearly the propriety of this evi- 
dence being external, and tangible to the natural 
senses, 

Such were my views of faith : as a gift of God, a 
fruit of the Spirit; and I adored His wisdom in be- 
stowing it in all its varieties and degrees, for the 
good of the saints, both collectively and individually. 
The wisdom, the condescension, the power, faithful- 
18 



210 Autobiography of 

ness and truth of God, seemed unfolded in more 
glorious excellency, and in a brighter manner than 
I had ever before seen them. I date this as the time 
when I learned to " live by faith and not by sight;" 
before this, I lived by sight and feeling, and conse- 
quently was either in the garret or in the cellar. 
When my sight was clear, and no clouds to obscure 
my sky, my feelings were high and I thought all 
was well. These feelings and nights are cheerful 
things ; but they are often of short duration. When 
the cold storms of life gather over us, then we lose 
sight of the sun, and darkness environs us, and we 
conclude that all is gone for ever, and unbelief pre- 
vails for a time, and Satan, the world, and the flesh, 
unite to weaken our hope, and hide all the promises 
from our eyes. Such trials of hope and despair had 
encompassed me, and still they linger to trouble my 
spirit. But from that time to this, a period of about 
forty-five years, although I have passed through deep 
waters of affliction, sore trials and persecutions, many 
of which before that time I had not known, yet my 
confidence has been unshaken, inasmuch as I have, 
at all times, felt resigned to God's will : let my destiny 
in time or eternity be what it might, all things would 
be done well by Him. When Edwards closed his 
sermon, I arose and began to sing the hymn : " When 
I can read my title clear to mansions in the skies," 
etc. As I sung I made my way through the crowd, 



Elder Wilson Thompson. 211 

and as I passed, many others joined in the song, and 
some of the members who had known the previous 
state of my mind, burst into tears of joy, for they 
saw my fetters were now off. I reached the stand, 
and when the hymn was closed I read the text: "Be 
not faithless, but believing." After a brief statement 
of my trials of mind, I began speaking on the text; 
and such light and liberty in speaking, I believe I 
never felt before, and great was the effect among the 
people. I believe I never saw as many tears shed 
on any occasion. Saints and sinners, old and young, 
sat with flowing eyes, and deep sobs were heard. 
Soon after I had begun speaking, old Sister Bull 
arose from her seat, in a flood of tears, and caught 
me by my hand, and, without uttering a word, stood 
trembling and sobbing for a time, and again resumed 
her seat. This may be considered disorderly, but it 
had no effect upon me, either to confuse or excite 
my mind; I was calm and well-composed. When 
I closed my discourse, the young man, mentioned 
by Brother Bull as being so arrested the Sunday 
before, came trembling and sobbing, and kneeling 
by the chair where I stood, cried out : " Pray for 
me, a helpless sinner." Immediately there was a 
general move in the house, and near half the people 
came and knelt before me. All were orderly and 
perfectly solemn. I stood silently looking on, until 
all was still. I then said : " My dear friends, you 



212 Autobiography of 

request me to pray for you as helpless sinners. I 
am as poor and helpless a sinner as any of you. I 
can only pray for myself, or for you, when I have 
the spirit of supplication granted me. I can do you 
no good ; you must not think that my prayers can 
save you, or move the compassion of God. I am 
as poor and unworthy as any of you ; but I do know 
that there is forgiveness with God. While I am 
authorized to preach both repentance and remission 
of sins in the name of Jesus Christ, I feel willing to 
ask of God, in the same name, for the manifestation 
of that forgiveness to all of us, and, in accordance 
to His will — let us pray." After prayer, we sang 
God's praise in hymns and psalms. The season was 
solemn indeed; to many it was truly joyful, and to 
some a time of rending of hearts and not of gar- 
ments. I believe I learned more by that hard con- 
flict, and my deliverance, than all my high excite- 
ment of pleasing promises. Still pleasant feelings 
are very desirable, but they are often of short du- 
ration ; and their lessons are not so deep and abiding 
as those we learn by painful trials : 

"Trials make the promise sweet, 
Trials give new life to prayer; 
Trials bring us to His feet — 
J^ay us low, and keep us there." 

Another event occurred which will show something 
of the spreading of the gospel during that glorious 



Elder Wilson Thompson. 213 

work. There was a man of some attainments and 
learning 1 , by the name of John Faroe, who had 
taught dancing through the country sometime be- 
fore. He was riding thoughtfully through the forest, 
when he fancied that the wind, playing through the 
foliage of the trees, was whispering to Him of the 
being and wisdom of God. His mind became so 
deeply affected, that he, finally, took his wife and 
moved to Tennessee, in order to dispel his gloom ; 
but, instead of removing his distress, it grew more 
weighty, nor did he find any relief until he found it 
in the atoning blood of Christ. Then he, and his 
wife also, who had received like precious faith, were 
both baptized, and they returned home. They lived 
in what was then called "Caldwell's Settlement," on 
the river St. Francis, not far from a village called 
St. Michael ; about sixty miles from the Bethel 
Church. They came and joined the Church, by 
letter; and the man requested us to regard him and 
his wife as arms of the Bethel Church. He re- 
quested me to go down to his place, and, if possible, 
bring some others with me, and " sit," in order to 
receive and baptize members, if any should desire to 
unite with the Church. There never had been a 
Baptist preacher in all that part of the country, and 
he had not found a single Baptist. The Methodists 
and Campbellites were all the sects he knew of. He 
said that, a Methodist minister, by the name of 



214 Autobiography of 

Thomas Wright, had a circuit along the river, and 
that was all the Protestant preaching that had ever 
been in that country. The Church adopted the 
proposition, and gave me the necessary authority. 
I made an appointment, and Brother Faroe was to 
circulate it. 

When I set out I found the way was through a 
dreary uninhabited wilderness, having only a nar- 
row trace or path. I at last found the place after 
much difficulty. The appointment was at a mill in 
the vicinity of brother Faroe's. Here I was an en- 
tire stranger to every one, excepting brother and 
sister Faroe. Every eye was upon me. I was the 
first Baptist preacher many of them had ever seen. 
I felt very lonely under these circumstances, as at 
that time I was young in the ministry, and not ac- 
customed to going among strangers without friends 
with me. A considerable congregation had gath- 
ered, and I delivered as plain and pointed a dis- 
course, and as definite as I could. I then explained 
the circumstances which had led to that appoint- 
ment, and that I was authorized by the Bethel 
Church, of which I was a member, and which was 
located in the district of Cape Girardeau, to give an 
invitation to any persons wishing to be baptized 
and become members of the Bethel Regular Baptist 
Church. I added that if they could give full and 
satisfactory evidence of the hope that was in them, 



Elder Wilson Thompson. 215 

I was ready and willing to baptize. But I would 
wish all to understand, that the Baptists alone were 
by us considered a gospel church, and therefore they 
received none into their fellowship or communion, 
except on public profession of their faith in Christ, 
according to the doctrine of His grace. No proba 
tioners of six months, no infants who were sprinkled 
on the profession of their parents, nor any others 
but believers in Jesus Christ were received. There- 
fore all who joined this Church must renounce 
alliance with all other denominations. That they 
should treat all men friendly as men, but have no 
communion or fellowship with any but the Baptist 
Church of Christ; for they should look upon all 
others as the daughters of mystic Babylon. "I 
have been thus particular, as I wish to deceive no 
one," said I. " We wish to be understood to say, 
as did the Lord in reference to this ' Mystery, Bab- 
ylon ' (if any of God's people be ensnared by her), 
* Come out of her my people, and be ye separated 
from her.' If any believe the doctrine I have been 
preaching this day, and feel the evidence of repent- 
ance, faith, hope, and a love for God and His people, 
who wish to walk in the truth, and desire to partake 
of the ordinances of His Church, come forward. You 
now have, perhaps, the first opportunity in your 
lives of declaring for Christ; come forward, and we 
will hear you relate what you hope the Lord has done 



216 Autobiography of 

for your souls." Four persons came forward imme- 
diately. All of them were Methodists; but they 
fully renounced Methodism, and gave satisfactory 
evidence of a Christian experience, and were re- 
ceived to be baptized the next day. 

On Sunday a powerful effect was visible; many 
tears of repentance were shed, and great solemnity 
was manifested. The request for me to come again 
was so urgent, and my feelings were so enlisted, that 
I made another appointment, one month from that 
time. A new, large block-house had been erected 
in this vicinity, for the people to repair to in case 
of an attack by the British or Indians, as this was 
during the war of 1812, and the Indians had become 
so hostile as to compel the people to fortify them- 
selves. This block- house w T as to be used as a place 
of worship by all Protestant denominations, and 
the preference was to be to the oldest appointment. 
Mr. Wright had held his meetings there, and so had 
some other minister. My next appointment was to 
be at that house, and at a time not to interfere with 
any other. 

The time came on and I went to fill my appoint- 
ment. When I arrived I was informed that Mr. 
Wright had been there and preached in the block- 
house ; and that he had forbidden me to preach in 
it, saying that it was a Methodist meeting-house, 
and that he claimed it as such upon the right of pos- 



Elder Wilson Thompson. 217 

session. The builders were principally Methodists, 
and he had obtained peaceable and full possession of 
it, and he intended to hold it. He said that I was 
an impostor, and that he was well acquainted with 
ray character as such, and that where I was known 
no respectable person would patronize me. I had 
come out there and plunged four of his members in 
the water, and had deluded them into a renunciation 
of all connection and fellowship with the Method- 
ists. I had preached false doctrine among them, 
and had broken their harmony. He charged me 
with having preached among, them the doctrines of 
fatalism, Divine decrees, saints once in grace could 
never finally fall so as to be lost, for let them do 
what they might, they, by a decree of fate, must be 
reclaimed. This doctrine, he said, destroyed all vir- 
tue and good works ; and if it were true, he could 
take seven or eight of the old backsliders and storm 
Canada, for they were bullet proof and could neither 
die nor be killed until they were reclaimed. Such 
doctrine should not be preached in that house. After 
hearing all this I concluded to say but little, for I 
saw that the excitement was pretty high already, 
and I found that man} 7 , even some of his own mem- 
bers, and all others, were displeased with his course, 
and the main proprietors of the house told me that 
I should have it at any time, and that I had as good 
a right to preach in it as Mr. Wright, or any other 
19 



218 Autobiography of 

man on earth, and that I need suffer no fears, for I 
should not be interrupted. I went on with my 
meeting on Saturday, and four more were received 
for baptism, and on Sunday I baptized them. These 
were also some of Mr. Wright's members. This was 
a very solemn meeting, and the effect seemed so 
deep and so general, and the solicitude of the people 
was so urgent, and my own mind was so impressed 
with a sense of duty, that I agreed to attend them 
once each month for a time. 

At this meeting, while I was preaching, a man, 
who was supposed to be employed by Mr. Wright 
or his friends, arose and came to me, and in a loud 
voice said : " That is a lie. You are preaching lies, 
sir." He repeated this several times. I still con- 
tinued, seeming to pay no attention, or make any 
reply. Finally, a man who, it was said, was a justice 
of the peace, came and took him by the arm and led 
him out of the house. After preaching I stated to 
the congregation, that "I had been informed that 
Mr. Wright, the Methodist preacher, w T as very much 
troubled about my preaching in that block-house; 
and because the neighborhood had permitted him to 
preach in the house, he had assumed the right and 
control of it. If he had been favored with the use 
of the house through the benevolence of the people, 
he should have learned not to claim it as a Methodist 
meeting-house, and then try to prevent one from 



Elder "Wilson Thompson. 219 

preaching in it, who was invited by the same benev- 
olent proprietors. My right was equally as good as 
his, and neither of us had any right except by the 
hospitable permission of the people who had built 
it. In regard to my character I invited all, or any 
of them, to inquire of the most respectable people 
in the district of Cape Girardeau, and they could 
easily satisfy themselves. As to the doctrine that I 
preached, all would be satisfied, I thought, that it was 
the very reverse of that which Mr. Wright had rep- 
resented ; and as they had Bibles, and we both ap- 
pealed to it as our standard, they must examine and 
decide for themselves. As to the effect of my 
doctrine, in destroying all virtue and good works, 
the course each of us had taken, in reference of that 
house, might decide that matter; for when I had 
accepted the kind invitation to preach in it, I had 
inquired when Mr. Wright's appointment was to be 
filled, and then made mine, so as not to interfere 
with him, or any one else; but, on the contrary, 
when he was invited by the same benevolent com- 
munity, he not only entirely claimed the house as a 
Methodist meeting-house, but, on that absurd claim, 
warned me not to preach in the house at any time. 
Any one might easily see where virtue and good 
works might be expected. It was true," said I, " that 
I did preach the gospel of the grace of God ; that 
He so effectually saves His people, that not one of 



220 Autobiography of 

them shall ever perish, but have eternal life. The 
Baptist people have always proved to be good sol- 
diers in the Revolutionary war; and in all other 
wars for independence and liberty, they have proved 
to be valiant and trustworthy, and even an old back- 
slider — if any such there be, who still believes the 
doctrine, would, no doubt, be a good soldier, and 
would do a valiant part either in the storming of 
Canada or in attacking the Creek nation of Indians. 
But still I very much doubt the estimate which Mr. 
"Wright puts upon them; for he says, 'He could 
take seven or eight of these old backsliders,' which 
implies that he would be their leader and com- 
mander. The Baptist, being subject to those powers 
which are over them, would, no doubt, be obedient 
to their captain ; but, I fancy, Mr. "Wright would be 
very much afraid lest he should accidentally get 
killed, by some roving bullet, that his God could 
not, or would not, control it, and thus die before his 
time. In this alarm I doubt if he would not order 
a retreat and run from the field of battle, and thus 
defeat his object, by throwing his backsliders into 
confusion. He had better let them have a com- 
mander, who would fight under the banner of the 
Lord and of Gideon. Waving any further remarks, 
in reference to Mr. Wright and his course, and ten- 
dering my sincere thanks to the people of this 
vicinity, for the very friendly mauner in which they 



Elder Wilson Thompson. 221 

had received me (a stranger), and for the kind offer 
of this house for our meeting, I would leave the 
subject, by submitting this proposition : ' Seeing 
that unpleasant excitement is always the effect of 
such an opposition as Mr. Wright has made, and 
often occasions discord and strife among neigh- 
bors and friends ; and as I have concluded to attend 
a meeting here, at least for some time, I would pre- 
fer holding it at some neighbor's house in the central 
part of this vicinity, and so end the strife, and allay 
the excitement. I am a stranger here, and profess 
to be a subject of the Prince of Peace, and wish to 
have no share in the strife. I will await to see if 
any one feels willing to open his doors freely to 
admit the Church. If not I shall thankfully receive 
the tender of this house.' " 

A gentleman, an entire stranger, arose and said : 
" I am not a member of any Church. I beg to say, 
however, that I live in as central a part of the neigh- 
borhood as any one, I believe; and I have as large 
a house as there is in this settlement; and if it is too 
small, I have a barn that will hold a much larger 
congregation than this house ; and if that should be 
too small, I have a grove that is large enough, I am 
sure. I have also a convenient place for baptizing 
— in a small creek, in my meadow. I have a plenty 
to accommodate both horses and the people with 
food, and I tender it cheerfully at any time. You 



222 Autobiography of 

are welcome to any accommodations I have power 
to bestow. If the neighbors feel willing to turn out 
and haul slabs from the mill and make seats for the 
people, then I believe there will be nothing more 
needed to accommodate the congregation as well or 
better than here ; and to all this they are welcome as 
long and as often as they choose." Many persons 
said they would attend to preparing the seats, and all 
seemed glad of the offer. The brethren expressed 
the obligation they felt for the generous proposals, 
and accepted them. 

We continued our meetings at his house one Sat- 
urday and Sunday in each month, as long as I con- 
tinued in that country — until the Church was consti- 
tuted and had built a meeting-house. I baptized 
over sixty willing converts in his beautiful stream, 
and, although he was an infidel after the order of 
Payne, yet he was always as kind and accommoda- 
ting as any deacon of the Church, both to me and 
the company. Here, in the house of this deist, we 
met from month to month, and many young con- 
verts related the dealings of God with them, and 
sweetly sung the praises of their King. The dea- 
cons of the Bethel Church came out with me occa- 
sionally and administered the Lord's Sapper. This 
was an evidence to me that God, who caused the 
ravens to feed Elijah, and quails to supply the camp 
of Israel, could also move a deist to cheerfully invite 



Elder Wilson Thompson. 223 

and bountifully entertain the persecuted people of 
God. A Methodist preacher refused them admit- 
tance to a public block-house, in which he had no 
right or interest — only to gratify his malignant 
hatred of the truth. I never saw Mr. Wright be- 
fore that I know of, and of course no personal mat- 
ter could have induced this opposition. I have fre- 
quently been invited to preach in Methodist meeting- 
houses, and sometimes at their private residences. 
But, in times of revival, when converts are coming 
into the Church of Christ, some of God's dear chil- 
dren have been caught in the devices of anti-christ. 
To these the Lord says : " Come out of her my peo- 
ple," and when they begin to leave the daughters of 
Babylon, and come to Zion, then we may expect the 
fire of persecution to flame against the truth and all 
those who love and preach it. 

I must relate one event which occurred at this 
deist's house : At one of the meetings several per- 
sons came before the Church and were received for 
baptism. Among them was an elderly lady, who 
said : " My friends, I regret that it can not be my 
privilege to be baptized, and become a member of 
the Church of Christ with you. I have long be- 
lieved that the Regular Baptists are the only true 
Church which Christ has on earth, and the doctrine 
they preach I believe to be the doctrine of the Scrip- 
tures ; they are the people I love in the truth, and 



224 Autobiography of 

have long desired to be with them. I hope that I 
experienced the teachings and leadings of the Holy 
Spirit before I came to this country. I was then 
strongly impressed with a sense of duty to join the 
Church and to be baptized, but my husband, although 
he is as kind a husband as any woman need desire, 
yet he is of a stern and unyielding mind — he op- 
posed me in my religious impressions. I often la- 
bored to persuade him to consent for me to be bap- 
tized, but he would always become angry, and said 
1 he would not live w r ith me another day if I did so/ 
I have a family of children, and in every other 
respect a kind and indulgent husband, and one, 
too, who amply provides for the family. But in this 
one case he would always become angry whenever I 
said anything to him about it; and so I concluded 
never to introduce the subject again. I studied very 
much about my duty as a wife and as a mother, and 
finally determined to trust to God, that He, in His 
providence, would open up a way by which I could 
be privileged to follow Him, without violating His 
commands to me as a wife and as a mother. So, I 
have never mentioned the subject since to my hus- 
band. We finally moved to this Territory, and until 
you came here I had never heard of any Baptist 
meeting. I have attended your meetings, and heard 
the converts relate their experiences, and I have seen 
them baptized. I have heard you preach, and all is 



Elder Wilson Thompson. 225 

just as I believe. I desire to be with you all, but 
dare not consent to be baptized. I now have one 
request to make, and that is, that the Church hear 
me relate my experience, and if you can fellowship 
it as a work of grace, then suffer me to live under 
your watch-care, and if you see me doing wrong, 
which is so often the case, reprove and correct me, 
as you would a member, and allow me to enjoy fel- 
lowship as far as an unbaptized person can. I know 
I can not come to your communion table, nor have 
a voice in your proceedings, or even a name among 
you ; but I want your prayers, your friendship, your 
counsel, and watch-care, as far as good order will 
admit." We told her to relate her experience, 
which she did, to the full satisfaction of all. I felt 
some very strange emotions while she was talking. 
I believed that God had enjoined on the w T ife and 
mother duties to her husband and her children ; but 
He had also commanded all believers to be baptized, 
and had made no exception to these positive orders. 
All things were under His control; and how could 
it be that one duty He had commanded should inter- 
fere with another? How was it that any of His 
people should be so situated as to be compelled to 
violate one of His divine injunctions in obeying an- 
other? This I could not reconcile. Still, I believed 
that there was a way by which all such seemingly 
conflicting duties could be removed. I believed that 



226 Autobiography of 

this woman was a true believer, and the command to 
be baptized was positive to her ; and I knew that 
wives were positively commanded to obey their hus- 
bands in all things. When she had told her experi- 
ence, I asked her if her husband should now consent 
for her to be baptized, whether she would embrace 
it as a privilege and duty? Said she: "0, yes, I 
would rejoice in it as such ; but I think there is no 
hope for this." I then inquired : " Are you willing 
that I should ask your husband for his consent ?" 
She answered that she had no other objections ex- 
cepting that she knew her husband's turbulent 
temper, and she feared he would abuse me. She 
added that she had not mentioned it to him for 
years, on that account. It was the only thing he had 
ever spoken severely about, and when he became 
angry he was very severe. She did not want my 
feelings hurt; she believed he would insult me if I 
spoke to him on that subject. Said I : " He can not 
hurt my feelings on that matter. When no objec- 
tions are made known, I never go to hunt for any. 
But in a case like this, where they are made known, 
I believe we should then do all we can to remove 
them ; and I believe, if we strive lawfully we shall 
succeed. And now, if you are willing, I wish to 
make the trial." She replied that she was willing if 
I wished to try him, but I must be prepared to hear 
hard talk. Said I: "Will your husband be at 



Elder Wilson Thompson. 227 

meeting to-morrow ?" She replied that he had in- 
tended to come. "Then," said I, " say nothing to 
him about this matter, but come early, and bring a 
change of clothing, for I believe he will give his 
consent, and you will be baptized to-morrow without 
any opposition. The next morning they came early. 
I had inquired of my host and others, and they 
all agreed that he was a staunch deist but a warm 
republican — that is, a Jefferson Democrat, and al- 
most an enthusiast on the subject of a free govern- 
ment. My plan was adopted at once. They said 
if he got angry all was over; for he could not be 
persuaded, and would abuse and insult anybody. 
But when in a good humor he was one of the finest 
of men and the best of neighbors and citizens in the 
country, and, withal, a well-informed and wealthy 
man. I told my host that I should expect him to 
give me an introduction, as I had never seen him. 
He did so, and I began conversation at once. 
i This," said I, "is a morning that promises a pleas- 
ant day for our meeting; and, under the auspices of 
a popular free government, that disarms the dispo- 
sition of tyrants and places us all under the protec- 
tion of the tree of liberty, men can now enjoy free- 
dom of conscience, of thought, of speech, and of the 
press, and be free to act in compliance with their 
own convictions of where and how they should 
worship God, or not to worship at all, as they 



228 Autobiography of 

choose. All are free from the ' established' religion 
of an earthly king, and an oppressive law-made 
clergy to override the consciences of the people — re- 
gardless of reason or the free volition of the mind and 
will." He replied that we were a very happy peo- 
ple at this time ; but we should watch well the wind- 
ings of the spirit of bigotry and despotism, for it 
was still lurking around us, ready to assume all the 
power it could possibly obtain. I then said that 
great as our religious and political liberties were, I 
believed there were some now in America, who 
would prefer to have their own opinions and specu- 
lations established by law, that so they might con- 
trol the consciences of others, and dictate to them 
how they should worship and serve God, and what 
they should do in his service. He replied that all 
such despots could well be spared in this country ; 
and he heartily wished them all in Europe, under 
the iron yoke of some tyrant, until they could learn 
to appreciate the blessings of a republican govern- 
ment. 

The people, as they gathered in, crowded around 
us. We were out in the yard, and we continued to 
talk until he became quite enthusiastic on the sub- 
ject of the right of conscience, and liberty of speech 
and of the press. I heard him in this way until the 
yard was full of people. I then observed to him : 
" This day we enjoy the fruits of our free institu- 



Elder Wilson Thompson. 229 

tions; every man and woman can worship the God 
of the Bible, or of the Koran, or any other, or none, 
as he chooses, and in whatever manner he chooses. 
He can worship in public or private as his con- 
science dictates, and adopt any form or ordinance in 
his worship, that will answer the convictions of his 
judgment, and none to control or make him afraid. 
See the crowds that are now coming to this meet- 
ing — all voluntary; none to force or retard them in 
their attendance. There, in the house, the songs of 
vocal praise to God are sounding; here, in the yard, 
we are recounting the infinite kindness of God's 
providence in conducting us to the realization of our 
free institutions. I should be very glad to continue 
this very interesting theme, but the time for our 
worship is near, and I must defer a further pursuit 
of this subject until some other time. It gives me 
great pleasure to converse with a man who knows 
how to appreciate these blessings. As the duties of 
this day now call on us to leave this topic I will just 
say to you, in conclusion, that your wife came for- 
ward, yesterday, before the Baptists here, and gave 
full evidence of her faith and hope ; and the Church 
gave her a hearty welcome to baptism, and then to 
a membership with us. It is always pleasant, in 
such cases, to have the free consent and cordial ap- 
probation of the husband, so that no disturbance or 
reflections should be made afterward, and as our 



230 Autobiography of 

conversation has led to this point, I will ask your 
free consent to me to administer the ordinance of 
baptism to her, and the Church to receive her as a 
member. We hope to do all this by your free con- 
sent and approbation, so that nothing disagreeable 
may hereafter disturb the domestic comforts of your 
family. I take it for granted, from your political 
creed, and the very high and correct estimate which 
you and I place upon the rights of conscience, that 
you will make no objections; but still we would 
prefer to have a free and full expression of your 
hearty consent. I therefore await to receive it." 
He replied : " You have it, sir. She has always been 
a good and agreeable wife, and you and your Church 
have treated me with respect. You have my full 
consent to baptize her, and she has my approbation 
in being baptized, and the Church is at liberty to re- 
ceive her as one of their number, and I shall never 
oppose her in going to the meetings and filling her 
place, and following the dictates of her conscience, 
nor will it disturb the peace of my family." I re- 
plied: "I thank you, sir, for so full an expression 
of your cordial consent. It is always most pleasing 
to me, when I baptize a woman, to have the full, 
free, and universal approbation of her husband. 
You were an entire stranger to me, yet as our con- 
versation was so reciprocal that it seemed almost un- 
necessary to ask your consent; but I had intended 



Elder Wilson Thompson. 231 

to do so, and our conversation led directly to it. I 
rejoice in the assurance you have given me; and I 
hope, at some future time, we may have the pleas- 
ure of further acquaintance. I must now attend to 
the duties of the day." I then went into the house, 
fully convinced that none of the duties which God 
has enjoined on His people, do so interfere, that 
they can not be observed without one clashing 
with another. If we can act consistently and do 
right in these cases, I believe God's commands are 
all consistent. 

This was a day of very great power. After 
preaching was over we went to the water and there 
I baptized this woman and a number of others. 
One sister whose name was Riggs, in this arm of the 
church, was afflicted with the jerks severely. She 
was sound in the faith and practice of the gospel. 
She said there was no religion in the jerks: but if 
her mind became much excited, either on natural or 
spiritual matters, she was often taken with that 
strange exercise. If she was at meeting and was 
blessed with great enjoyment in hearing preaching, 
or in any part of worship, and the jerks took her 
they left her very dull, and spoiled all her comfort 
for that day. She considered it a real affliction and 
greatly desired to be released from it ; but when it 
came upon her she could not avoid it. I believe I 
never saw her have them but once, then she jerked 



232 Autobiography of 

backward off her seat, and her feet and arms played 
like drumsticks on the floor, as she lay in spasmodic 
emotions. She was the only Baptist I believe that 
I ever knew that was afflicted with this strange 
disease. I have seen many of the Newlights and 
Methodists in wonderful commotions with them, 
dancing, falling, jumping, and all such wild ex- 
pressions of excited passions. These people call 
such things religion; but this woman called it an 
affliction that destroyed her religious enjoyments. 

While the glorious displays of Divine power and 
grace were spreading through this settlement, and 
to some extent on Bear Creek, Brother Johnson, 
from Turkey Creek, about twenty miles south-west 
of Bethel church, came in with his wife and son, 
and joined the Bethel Church by letter, and re- 
quested me to attend them monthly, and carry with 
me the authority to receive and baptize members 
there, as members of Bethel Church. This was 
called Johnson's Settlement on Turkey Creek. The 
Church granted the request and I made an appoint- 
ment and went out there, and several members with 
me. I baptized two persons the first visit, and con- 
tinued my visits monthly until I had baptized quite 
a number in that new small settlement, where no 
Baptist preaching had ever been before. About this 
time a brother, Thomas Donahue, who had once been 
a member of a small Church below St. Genevra — ■ 



Elder Wilson Thompson. . 233 

long since dissolved — came to Bethel and joined by 
relation, and some of the old members of Bethel 
having formerly been there with Elder Green, cor- 
roborated his statements. He also requested that I 
should come authorized to receive members and to 
baptize for the Bethel Church in that vicinity. This 
privilege the Church granted. 

The country was new and sprinkled with small 
settlements, so where then was any prospect of rais- 
ing a church in a settlement, the members, as they 
were gathered in, became members of the Bethel 
Church, with the understanding that if the Lord 
should prosper them and gather a number sufficient — 
all other matters agreeing, these arms or branches 
would in the proper time become organized as in- 
dependent churches. This last named arm had now 
only one member. I went there accompanied by 
some of the Bethel members. Several Baptists hav- 
ing emigrated to that part along the Saline, about 
forty miles north of Bethel, came and joined by 
letter ; and some, like Brother Donahue, as the 
relics of the old church, were also received. That 
arm became quite strong, for the good work of grace 
soon became powerful in that settlement. I con- 
tinued to visit them as long as I remained in that 
Territory, which was about one year after that time. 
On the occasion of my last visit I baptized twelve. 
It was a time of Divine power; at the water especi- 
20 



234 Autobiography of 

ally was the power manifested. I never saw more 
soul-stirring manifestations of Divine grace than 
here. I left crowds of people weeping on the sand 
bar by the Saline Creek, who seemed to have no in- 
clination to leave the place. I visited all these set- 
tlements monthly : Caldwell's Settlement, sixty miles 
west; Johnson's Settlement, twenty miles south- 
west; and Saline Settlement, forty miles north. 
Going and returning I had to travel about two hun- 
dred and forty miles each month. I was very poor 
and not able to hire labor, and was just beginning 
in the green woods. Most of the people were new- 
comers and had nothing to spare, so I got nothing 
to help me. I had to work by day labor for provis- 
ions, at least for my meat and flour. I raised corn. 
I had to work hard at clearing and fencing my 
ground, and the building of houses and barns were 
all to be done by myself, beside all this traveling 
and preaching. I generally preached from two to 
four times a week in the bounds of Bethel Church, 
and often had to go on foot. 

My chance for opening a farm was very poor, but 
still I kept in good spirits. I felt that I was now 
fully realizing all that I had anticipated before I left 
Kentucky. The conviction that I was just where 
God had placed me sustained me ; and when I was 
at home I did all that I could, day and night, in my 
clearing and building. The revival was still going 



Elder Wilson Thompson. 235 

on about Bethel. All was love, joy, and peace in 
the Church, and some were baptized each month. 
The meetings were always crowded, day and night, 
wet or dry, cold or warm ; and the songs of praise 
were heard from the mingled voices of both young 
and old; and often in some retired corner, or on the 
back seats, could be seen the dejected countenances 
which indicated hearts heavily burdened with guilt 
and sin. 

While making one of my visits to Johnson's Set- 
tlement my mind became impressed that something 
was the matter at home. This impression grew so 
strong that after meeting on Sunday I started for 
home, and reached it sometime after dark, but 
found no one there. I put up my horse and went 
to Brother Randolph's. Here I found my wife sick 
with a burning fever, and very much affected in her 
mind. She seemed some better the next morning, 
and I took her home and gave her medicine, and her 
fever left her, but she continued to show increasing 
symptoms of mental derangement. This continued 
until she became entirely delirious. I was advised 
to have her ride every few days on horseback. She 
was too much deranged to ride alone, and I would 
take her on the horse behind me, and ride with her 
to prevent her from falling or jumping off when her 
paroxysms would come on, for they came by spells. 

The next Saturday was our Church meeting at 



236 Autobiography of 

Bethel. I took her to meeting, and my mother and 
sister undertook to take care of her. Eighteen, I 
think, came forward that day, and were received for 
baptism ; two were rejected. About the time of 
calling for the reading of the minutes, for adjourn- 
ment, my sister came to the door, and hurriedly 
called me out. I called for another to take the Mod- 
erator's chair, and ran out, and found my wife in 
severe fits or convulsive spasms. She had several of 
them, but finally got better, and rode home behind 
me. That night she became entirely insane, and 
went into severe spasms, and continued in these con- 
vulsions all night. She bit her tongue and lips, and 
a spoon that I held between her teeth, and screamed 
so that she might have been heard a mile. The 
doctor came about ten o'clock the next morning. 
By this time she was so exhausted that she lay like 
one dead, except a faint pulsation and breathing, and 
occasionally slight symptoms of spasms. The doctor 
gave her some medicine, and in about thirty minutes 
she seemed as if awaking out of a deep sleep, and 
was perfectly calm and more rational. The people 
had been coming and going, to and from my house, 
all night, and I suppose there were more than a hun- 
dred persons present when the doctor came. Some- 
thing was said about the great disappointment of the 
meeting, in response to which the doctor said that as 
she w T as now clear of spasms, I might go with safety, 



Elder Wilson Thompson. 237 

and he would stay, with some others, until I returned. 
She heard it, and said she wished me to go, for she 
felt much better. I rode to the meeting-house, 
about one mile and a half distant, and found a crowd 
in the grove, for the house would not hold one-fourth 
of the people. I explained to them the condition of 
my wife, and that it had been a night of terrible 
anxiety with me. I spoke in the way of an exhor- 
tation, for about twenty minutes, and then the con- 
gregation, in a solemn procession, repaired to the 
water, about twenty rods distant, and I baptized the 
eighteen candidates and received them as members 
of the Church, by giving to them the right hand of 
fellowship. This was a very solemn and deeply af- 
fecting season. I left the large concourse of people 
singing the praise of God, and rode home, and found 
all about as when I left. My wife continued about 
the same for three days, and relapsed again as bad as 
eVer, excepting the convulsive fits — they did not re- 
turn. The doctor told me that unless some speedy 
relief could be obtained she must die. His medicine 
would not operate, and the only chance, he thought, 
was in the use of the warm bath. I ran about two 
miles on foot, and got a hogshead on my shoulders 
and ran home with it. When I returned the medi- 
cine had operated, and the bath was not applied. 
From this time her health gradually grew better, but 
she remained delirious, and was so weak that she 



238 Autobiography of 

could not turn herself in bed or raise her hand to 
her head. She was gloomy, and yet, by times, very 
boisterous ; she seemed to have no reason, and was 
very determined. Sometimes no one but me could 
do anything with her; and she would not suffer me 
to leave her bedside for a minute, day or night. At 
other times she would not allow me to enter the 
house nor come in her sight. If anything crossed 
her will she would roll her head from side to side, 
and make a strange noise, and seem to be in great 
agony. She was not a large woman, and besides 
was so reduced that I could take her in my arms and 
carry her like a child to any of the near neighbors. 
Before she got strength to stand or sit alone she took 
a notion that the house we lived in had made her 
sick, and she must leave it. To pacify her I had to 
carry her to some of the neighbors', and probably 
after we would get there she would fret to go home, 
and I would have to carry her back again. As soon 
as she could sit on a horse behind me, I could not 
prevail on her to stay at home any more, but I had 
to go from one friend's house to another. She took 
a notion that victuals would kill her, if she ate, so 
we could get her to eat scarcely enough to sustain 
life. Finally, I got her to my father's, where she 
sunk into a settled state of melancholy and despon- 
dency; a gloomy despair beclouded her countenance 
and we could find nothing that would arouse her out 



Elder Wilson Thompson. 239 

of this gloom. She persisted in her fixed determi- 
nation never to live another day in the house where 
she had been taken sick. Mother and my sister 
could take care of her, and I left her with them 
while I attended my meetings. She at length agreed 
that if I would build a house on my own land she 
would then go home and stay there, but she would 
not return to the house in which we had lived. She 
would not allow me to leave her one night to work 
at my house, so I had to travel seven miles every 
morning and evening to and from my work. My 
hands had become soft and tender, and I went at the 
work so hard that I bruised them until they gath- 
ered with inflammation, and my left hand broke be- 
tween every finger and between my thumb and fore- 
finger: the swelling ran up my arm to my body, and 
became full of purple spots and threatened mortifica- 
tion. I carried my arm in a sling, and as soon as I 
dared I worked with one hand and managed to get 
forward my house so that we could go into it. One 
of my sisters lived with us for awhile to attend to 
the house affairs, and take care of my wife. 

During these heavy afflictions my cow died with 
the murrain, and the wolves killed my calf. The 
friends were very kind to visit me during the worst 
of my wife's afflictions; but having so much com- 
pany, for so long a time, all the provisions which I 
had laid in for my family were consumed. I had no 



240 Autobiography of 

money, and no cow to give us milk, nor anything 
but potatoes, pumpkins, and corn. My only child 
was then about sixteen months old, and was taken 
sick soon after my wife got ill. I had many hard- 
ships to endure. As soon as I got my house so that 
I could live in it, we gathered our little household 
goods and went to keeping house again. I had to 
work for provisions, and then work in the green 
woods to clear and fence ground for corn the next 
season. This, with a sick child and a deranged 
wife, made my condition very trying; but still the 
good work of grace was progressing. This greatly 
sustained my mind. The Church in that new coun- 
try did not help me. They were thoughtless in 
part, and, in a new country, they had but very little 
to spare. I have always found that the Baptist peo- 
ple were more negligent in supplying their preach- 
er's wants, than any other order of people that I 
have known. There are some honorable exceptions, 
it is true, but they are few in the West and North. 
In the South and East it is different; but where I 
have mostly lived and labored the Baptists do but 
very little, and that little is done by a few indi- 
viduals. Frequently the most wealthy do the least. 
I am sorry to record this ; but candor compels me 
to confess that, in this particular, the Western Bap- 
tists are far behind the gospel standard, and their 
ministers are generally poor men, and illy able to 



Elder Wilson Thompson. 241 

spend their time in the service of the Church for 
nought. Yet they do go at their own expense, 
sometimes for weeks, without receiving one cent. 
Ohio and Kentucky do much better; but Indiana, 
considering its general wealth, is far behind any 
other State in the Union, as far as I am acquainted. 

But to return : At the time of which I speak, 
Missouri was a new country, and but few of the 
people, if ever so willing, were able to do much for 
me. I was beginning to make a farm in the green 
woods. I had no house, and not a foot of cleared 
land, nor any money to hire help— nothing but my 
hands and time to depend upon ; and I had my 
wife in a weakly and partially deranged state. I 
had, moreover, two hundred and forty miles each 
month to travel, besides attending man} 7 other meet- 
ings about Bethel. The little time I had at home 
the ax was in my hand, plying it on the forest trees, 
often until a late hour of the night. 

The work of the Lord still went on, and I felt 
stimulated to action. At last I got a small comfort- 
able house and some out-buildings built, and I had 
a small field for corn and some pasture cleared and 
fenced. I had to carry the rails on my shoulder, for 
I had no team to haul them. "Young men, and 
young preachers especially, who now live in an im- 
proved country, can know very little of the hard 

trials and privations that I then endured ; but still 
21 



242 Autobiography of 

the work of the Lord, which prevailed to some de- 
gree, stimulated me. Being advised by the doctor 
and my friends to travel with my wife, I resolved to 
try it, and prepared for it as well as I could. On the 
last day of July we started, in company with a 
Brother Hale and wife, for the Red River Associa- 
tion in the south-western part of Kentucky ; resolv- 
ing that if she seemed to mend by traveling, I 
would still go on as far as to her father's. We came 
through Illinois, and crossed the Ohio River above 
the mouth of the Cumberland, and from thence to 
the association in Christian County, near Knox- 
ville, Kentucky. We had meetings, frequently, on 
the way, at which I preached ; and also at the asso- 
ciation. 

After the close of the association I had an ap- 
pointment at a Mr. McKinney's, on my way. The 
house would not hold the people, so we repaired to 
a large horse-mill where I spoke to them. The meet- 
ing was solemn, but I know of nothing particular, 
save one event which I will relate hereafter. My 
wife and I still traveled on, for she was improving 
fast. I had many meetings on the way, and en- 
joyed the trip, without much trouble, until near 
Bardstown. Here my horse took the colic and died. 
I was then left to go on foot. I was lame with the 
rheumatism and had no money to buy a horse, and 
was an entire stranger. I placed my portmanteau 



Elder Wilson Thompson. 243 

on my wife's saddle, and took my blanket and sad- 
dle on my shoulder and walked on. We passed 
Bardstown and stopped at Elder James P. Ed- 
wards — son of the old Elder — the same young 
preacher before mentioned as living at Bethel in 
Missouri. He had left there and returned to his 
father's. He owed a man in Missouri fifty-five dol- 
lars, so I assumed that debt and bought a mare of 
him. After holding several meetings there we went 
on our way. Finally, we reached my wife's father's, 
in the vicinity of the old Licking Church, where we 
both had been baptized, and where I was first li- 
censed to preach. My wife's health and mind had 
again become good and I felt happy. 

I had many meetings at this Church and at Four- 
mile, and Twelve-mile Church, and at Newport, and 
in September I attended the North-Bend Associa- 
tion at the Dry Run Church. Here I met Elder 
James Lee, who I have before mentioned in this 
narrative. He seemed like a father to me. I thought 
I could perceive a tincture of Armenianism in some 
of the preaching, that I had never before noticed. 
After this association was ended I traveled with 
Elder Lee and wife up Licking to Falmouth, and 
through Paris, Cynthiana, and then to Rockbridge, 
holding meetings all the way. Here we had many 
relatives, and we held meetings, almost daily, from 
house to house and from church to church, at Rock- 



244 Autobiography of 

bridge, Bald Eagle, Sharpsburg; and then over in 
Fleming County at Fox, Poplar Plains; then at 
Stone Lick, Washington, Lee's Creek, and German- 
town ; then down the ridge to the Flag Spring, Brush 
Creek, Twelve-mile, Four-mile, and then at Licking 
Church. 

After spending some days here, I took my wife 
and we all crossed the Ohio at Columbia, and visited 
the churches at Clough Creek, Duck Creek, Car- 
penter's Run, and then went to Brother Jacob 
White's, on Mill Creek, near where Carthage now 
stands. Elder Lee had been persuading me to settle 
in Ohio, but my mind was fixed on Missouri, where 
God had so wonderfully displayed His power and 
grace. But now, he and White both set in to per- 
suading me, and they changed my mind some. 
White named two churches, Pleasant Run and West 
Fork of Mill Creek, both of which were destitute 
of a preacher. They insisted that I should give 
them an appointment for these churches on my re- 
turn, which I did. We went on to near Princetown, 
Fairfield, then to Middletown, on the Big Miami, 
then to Post Town, and up to the mouth of Twin 
Creek, to where Elder Lee then resided. From here 
we had meetings daily around ; from Twin Creek to 
Cotton Run, and Elk Creek Church, and so filled 
the time very pleasantly. The congregations were 
large and attentive, and solemnly affected. The 



Elder Wilson Thompson. 245 

Church seemed to be in a travailing spirit. When 
my time was filled here, I left, and filled an appoint- 
ment in Hamilton, and then went to Pleasant Run. 
Here I met a large assembly of people, and had a 
very interesting meeting. The next day and night 
we met large and attentive congregations at West 
Mill Creek. At these churches the interest became 
general, and the people were urgent for me to settle 
with them. My mind became deeply burdened and 
in suspense, for I felt so strongly attached to the 
Baptists in Missouri that I could not get consent 
of my mind to leave them; and yet the thought 
occurred that the Lord had a work for me here in 
Ohio. In this state of suspense I remained, unable 
to decide. The mind of the Lord was all I desired 
to know. The little property I had was in Missouri, 
and if I stayed here it must be lost ; for it would cost 
it all to go and get it. To stay in Ohio, I would 
have nothing to keep house with, neither bed, dish, 
nor spoon, and nothing to farm with, excepting the 
two horses. We had but few clothes, for we trav- 
eled ou horseback and could only bring clothing to 
do us until our return. Having worn them from 
July to October they were now unsuitable for winter. 
How to manage I could not tell ; yet to know the 
will of the Lord was my great concern. I could not 
decide where to go, for two fields were now before 
me. I promised these two Churches that, if I did 



246 Autobiography of 

not start to Missouri, I would visit them again ; but 
if I did go, I would write to let them know. We 
then returned to Kentucky to my wife's father's. 
She was then taken sick and was unable to travel, 
and winter was coming on ; so I was compelled to 
give up all ideas of returning home until spring. I, 
therefore, attended Mill Creek and Pleasant Run 
churches, monthly, through the winter. This was 
the winter of 1814. That winter was a season of 
great mental trials to me, from conflicting views of 
duty. I traveled and preached regularly through 
Kentucky and Ohio until spring, and still the same 
restless suspense harrassed me. I visited Mill Creek 
and Pleasant Run Churches, but was still unprepared 
to give them an answer. I told them that I would 
visit them in April, and then I would decide; so I 
left them ; but April came and found my mind as 
undecided as ever. As I went to visit them, the 
thought came to my mind to look at the events as 
they occurred. T had no place there to make my 
home, nor anything to work with if I had. So I 
concluded to give no answer until the very last hour, 
and if Providence opened the way, without me or 
my friends seeking for it, that I would stay there ; 
but if not I would return to Missouri. This con- 
clusion eased my mind, for it was followed by many 
Scripture texts such as these: "It is not in man 
that walketh to direct his steps;" "He sets the 



Elder Wilson Thompson. 247 

bounds of their habitation." I was much better 
satisfied than I had been since the fall before, for I 
felt that God, in His providence, would in some way 
make my duty known if I would look for it, and 
passively submit the case to Him. I visited Pleasant 
Run, but nothing special presented. I refused to 
answer them, but told them that I would leave an 
answer with Brother Sorter, one of their members, 
before I left. I went on to Mill Creek ; still noth- 
ing took place to satisfy my mind. I left them in 
the same way, promising them also that I would 
give an answer to Brother Sorter, as I was going to 
spend the last night with him, near Springfield, now 
called Springdale. 

As Brother Sorter and myself were riding along 
the road between New Burlington and Springfield, 
we heard the clattering of horses' hoofs behind us, 
and on turning round we saw a man on full gallop 
pursuing us, who motioned us to stop. He came up 
and inquired if we knew any one that wished to rent 
a farm, stating that he had one for rent if he could 
rent it now. He had intended to cultivate it him- 
self, but he now had a school offered him. It was 
so late in the season he feared that all renters were 
supplied; yet he could not take the school unless 
he could rent out his farm, as the next day he must 
give an answer whether he would take the school or 
not. I told him that I had been talking some of 



248 Autobiography of 

moving into that vicinity, but I had no plows to 
tend his farm with. He replied that he owned a 
good plow, and that I could have it, or if I wished 
to buy it, he would take five dollars for it. We 
went a short distance to see the place and found 
eighteen acres of good ground for corn, to be rented 
for one-third the crop ; beside a good garden free, 
and a good plow cheap, if I chose to buy it, or I 
might borrow it. I looked at this as deciding the 
case ; so I took the farm and decided to settle with 
these churches. The farm was nearly central be- 
tween them. I set a day to be on with my family. 
A wagon was to meet me in Cincinnati and move 
me out. I returned to Kentucky and at the time 
appointed moved to my farm. The man that I 
rented of was an Irishman and an entire stranger 
to me, and had no knowlege of me or my situation. 
I have ever believed that this was providential. 

When I moved to this place a disease called "cold 
plague" was raging with mortal effect. Deaths were 
occurring around us daily, and I attended funerals 
almost every day for some weeks. I attended these 
two Churches, and they were kind and supplied me 
with provisions. I made harness from ropes and 
bark and hickory withs, and made a cornhusk col- 
lar, and borrowed an ax and hoe, and so went to 
work and raised a fine crop of corn and potatoes. 

The Churches prospered well ; a gradual work of 



Elder Wilson Thompson. 249 

grace prevailed in both these Churches. I baptized 
a goodly number and visited most of the bounds. I 
visited several of the Churches in Kentucky as well 
as in Ohio. After my crop was cultivated I started 
for Missouri. I crossed the Ohio river at Cincinnati 
and went up the dry ridge, and so on to Frankfort. 
Here I spent one or two days preaching, mostly at 
a church under the care of Elder William Hickman. 
Then I went to Elder Edwards's, and James P. Ed- 
wards concluded to go with me to Missouri. I 
waited a few days for him to prepare for the jour- 
ney ; during the time I preached daily in the vicin- 
ity. We then went on our way. The weather 
being very warm my horse's back became so swollen 
that I found he could not perform the journey. One 
evening after I held a meeting, I stated to the people 
that if any one had a horse that they would ex- 
change for mine, they might make their own bar- 
gain, and that mine was a good, large, young horse. 
A man came forward and said he had a young gray 
horse that would -suit me well, but he was out in the 
commons; if he could be found he thought we 
could trade. The next morning we all turned out 
to hunt him, and succeeded in finding him, and we 
traded even. The next evening my new horse be- 
came tender-footed, having no shoes on, so I stopped 
at a shop. The smith said if we would stay until 
morning he would shoe him, which we agreed to 



250 Autobiography of 

do. We found him to be a Methodist preacher. 
The next morning I arose early and we went to the 
shop. He soon began to inquire about a gentleman 
in Cincinnati. Then he asked if I had ever seen a 
small book published by the advice of the Confer- 
ence. I told him I had read it. He then inquired 
if that book did not effectually refute the doctrine 
of predestination and election? I replied that I 
thought it misrepresented it. The book was en- 
titled : " The Dagon of Calvinism ; or, the Moloch 
of Decrees." I had not told him that I was a pro- 
fessor ; but I suppose that my answer about the book 
made him think that I was not a Methodist. So he 
began to abuse me as a predestinarian. He said 
that he supposed I believed Christ to be a hypocrite, 
pretending to love the world when He only loved a 
few favored chosen ones ; and that the Holy Ghost 
w 7 as a Jack-o'-the-lantern, enlightening in spots here 
and there, wherever it could find one of the eternal 
elect. I told him I neither believed in such things, 
nor that it was becoming in any one to talk thus 
about these things. He then began a volley of 
abuse and ridicule. "When he came to a pause for 
breath, I said : " Sir, I will not talk on any subject, 
especially on religion in such a manner; but if you 
will define your point intelligently, I will sustain 
any doctrine that I believe to be scriptural." He 
said he would do so, and quoted this text : " This 



Elder Wilson Thompson. 251 

is the true light that enlighteneth every man that 
cometh into the world, wherebj^ he might be saved." 
I then asked him: " Sir, do you name that as a prop- 
osition for discussion, or as a text for explanation ? " 
Said he: "I named it as a text you can not get 
around, over, nor under." I said : " I do not wish 
to go around, over, nor under any text in the Bible, 
but that one is not in the Bible ; and unless you can 
show some valid credentials for making scripture, I 
shall have nothing to do with your spurious text." 
He insisted that it was Scripture, and was to be 
found in the first chapter of St. John. I said it was 
not there. He said it was, and if he had his Bible 
he could show it. I replied : " There are several 
men now in the shop, and they have heard you 
quote the text, if one of them will step to the house 
and bring his Bible and show me the text ; if it is 
in the language he has given, I will yield the 
matter." 

He answered : " If I do not show you that whole 
text in the very words that I have mentioned, I will 
shoe your horse for nothing." " Sir," said I, " it is 
a bargain." The book was soon brought ; he took 
it and read the text, word for word, as he had quoted 
it. " There it is," said he, " now, will you give it 
up?" "I will, sir, if it reads so, and you have not 
written there ; allow me to see it." Said he : " Do 
you think I can not read ?" " No, sir, far from it ; 



252 AUTOBIOGKAPHY OF 

I think you can read moretban is written." "But," 
said be, " every word that I have now read is writ- 
ten." " Let ine see it," said I. He still refused. I 
told him he had said that he would show it to me, 
and I should hold him to his word. He then let me 
have the book. I read it without finding the words 
" enlighteneth, whereby he might be saved." I 
told him this was his own make ; it was not in the 
book. The other men read it as I did. He broke 
out again in a torrent of abuse. I remained silent 
until he paused again. I then said if he would give 
me candid answers, I wished to ask him some ques- 
tions. He said I might ask him as many questions 
as I pleased, for, like Jeremiah and John the Bap- 
tist, he was sanctified from the womb, and had lived 
sinless, and understood all the Scriptures, and should 
be justified before God by his works. I asked him 
if he intended to shoe my horse for nothing, as he 
had failed to show me the text. He said, unless I 
paid him he would do no more at it. I told him 
that I intended to pay him, but there was one text 
which said: "All liars shall have their portion in 
the lake." This text I wished him to explain, and 
reconcile it with his saying he would shoe my horse 
for nothing, and then again that he would not. 
How did that agree with his claims to sanctification 
and a sinless state ? Here he gave another blast of 
vile ridicule. I listened until he stopped. I then 



Elder Wilson Thompson. 253 

said: " You. have seen that I will not talk on reli- 
gious subjects either in an angry manner or in a ro- 
mance. Still, if you will be cool and candid, I will 
ask two or three questions." He said he would. 
" I will ask, then," said I, " Did Christ come into 
this world commissioned of God to save all Adam's 
race ?" He answered : " Yes, every one of them, 
and this was the work the Father gave Him to do." 
" Then, will every one of Adam's race be saved ?" 
He said they would not. " Then," said I, "if the 
Father gave Him a work to do, and that work was 
to save every one of all Adam's race, and they are 
not all saved, and never will be, did Christ speak the 
truth or not when He said to the Father, ' I have fin- 
ished the work which Thou gavest me to do ? ' " He 
was at this time driving the nails in the third shoe. 
He paused a little, as if to prepare an answer, when, 
suddenly, he drew his hammer and hit the horse a 
full blow on the leg, between the knee and the fet- 
lock. This bruised the skin and the blood flowed 
freely. He then struck the horse two or three blows 
with the hammer on the ribs ; dropping the hammer 
he took up a large piece of split hickory timber, de- 
signed for ax-handles, and drawing it above his head 
with both hands, prepared to make a violent blow 
on the horse's head, as I stood holding the horse by 
the bridle. I told him to stop : " My horse is my 
friend, and I am far from home, and I do not wish 



254 Autobiography of 

him injured any more." He said he would kill him. 
I replied : " If you do you shall pay for him." Then 
he turned at me, and declared, in a boisterous tone, 
that he would break my head — the stick still drawn. 
He motioned several times to strike, and such threats 
and abuse as he uttered are seldom, if ever, heard. 
I stood holding the bridle, watching his eyes, to see 
if he should strike, to try to dodge the blow, but re- 
mained silent, while he went on with his abuse. He 
said that I was a horse-thief, and had stolen that 
horse, and he could tell by my looks. I said nothing 
until he became moderate. I then asked him to 
finish my horse's shoes. He declared that he would 
not, for he knew him to be a stolen horse, and that 
I was a thief, and had escaped from the penitentiary 
and was a worthless wretch, and I must now pay him 
for he would do no more to the horse. I told him 
that he had commenced shoeing the third foot, and 
had the last foot trimmed ; my horse was crippled, 
and I wanted him to finish his job. But he would 
not. I then talked mildly to him, saying that as he 
professed to be a sanctified and sinless man, and so 
calculated to be justified before God by works, I 
would ask him how many such works as these 
would it take to justify him ? Should I be a thief, 
villain, or deserter from the penitentiary or anything 
else that he had accused me of, he had no evidence 
of it ; and he had treated me badly as a stranger, 



Elder Wilson Thompson. 255 

and I had behaved myself civilly in his house and 
shop, and had given him no reason to accuse me of 
any such crime. But if he believed I was a horse- 
thief why not now arrest me and bring me to jus- 
tice, and let the true owner get his horse? If not, 
he would be held as my accomplice. " You have 
threatened my life," said I, " and abused my horse, 
and you send me oft with my horse bleeding, and 
one foot shaved down until it is tender. How will 
it sound to have it said that a poor traveler came on 
the road and, without any provocation, the Kev. 
Thomas Taylor drew a club and threatened his life, 
abused his horse, and accused him of the blackest 
of crimes without one shadow of testimony, and all 
the while this Kev. Thomas Taylor claims to have 
been sanctified from his birth, lives sinless, and ex- 
pects to be justified before God by his works. What 
credit would accrue from all this conduct, either to 
the Christian or the reverend standing of this man 
of courage, witb those who judge the tree by its 
fruits or the fountain by its stream? I am now 
about to leave you, and never expect to see you 
again in this life; but, although I have been so 
badly abused by you, yet I wish you may receive the 
gift of true repentance, if it be the will of God. I 
wish you no harm, but after I am gone I hope you 
may think, reflect, and be forgiven." I then left him 
still raging. We traveled on, and soon crossed 



256 Autobiography of 

Green River. I got the other shoes put on my 
horse, and finally we reached Red River Association 
and met the messengers from the Bethel Church — 
Thomas Bull and Isaac Shepherd. After the asso- 
ciation was over we all traveled on in company. 

As I traveled along a man by the name of John- 
son overtook me. He was hunting horses, and said 
he would travel some miles on my way ; he believed 
he had seen me before. He asked me if I did not 
preach about a year since at McClinner's Horse- 
mill, about a mile from where we were then. I told 
him I had done so. He said he was very glad that 
he had now seen me, as he was at that meeting, and 
had often thought since of one idea that he had un- 
derstood me to advauce. He might have been mis- 
taken, but he had understood me to say that 
" Whatever is to be will be." I replied : " I suppose 
you did not misunderstand me. I surely do believe 
that proposition as self-evident. You must either 
believe that what is to be will be, or the negative, 
that what is to be will not be. E"ow which position 
would you take ? " He seemed confused, and soon 
after turned his horse into a by-path and left me. 
We went on and crossed the Ohio near the mouth 
of the Cumberland River, and thence through a 
part of Illinois to Earthman's Ferry, fifteen miles 
above Cape Girardeau, on the Mississippi River, and 
thence into Missouri. 



Elder Wilson Thompson. 257 

I reached my father's, and found all well. I had 
almost daily meetings around Bethel Church, and I 
visited Caldwell's Settlement, on St. Francis. This 
Church had been constituted during my absence, 
and they had built a meeting-house near the resi- 
dence of my old host, the deist that I have hereto- 
fore mentioned. From this place I returned to 
Bethel, and, after spending some days, I took leave 
of the Church and friends, after obtaining a letter 
of dismission from the Church. Father concluded 
to go home with me and view the country in east- 
ern Indiana. We started and traveled daily, until 
we arrived at home, which we found deserted. By 
inquiry I ascertained that my wife's sister, who was 
to stay with her during my absence, had gone home 
on a short visit and was taken dangerously ill ; and 
they had sent for my wife and she was now in Ken- 
tucky. The next day I went to her father's and 
found her young sister convalescent. After two 
days' meeting we returned home. 

My father lived with us that winter. I gathered 
my corn, and then visited and preached around 
among the Churches. My wife and I gave in our 
letters, and became members of the Pleasant Run 
Church. Then I went with father to look at the 
country along White Water in Indiana. We trav- 
eled as far as the West Fork of White Water, and 
he, finally, entered one hundred and sixty acres of 
22 



258 Autobiography of 

land, on the waters of Indian Creek, near Millers 
Mill. During this trip I had a numher of meetings. 
This was my first preaching in Indiana. We re- 
turned home and bought a sixty-acre lot, on what 
was called the " Ministerial Section/' in Symmes's 
Purchase between the two Miamis. The section so 
denominated was valued in eighty-acre lots, and 
leased for ninety-nine years, renewable forever; but 
subject to a revaluation at specified times. The prin- 
cipal was never to be paid, but the interest on the 
valuation of each lot was paid each year, and this 
interest was divided equally among all religious so- 
cieties living within that congressional township. 
The lot we bought was one of this sort; it had been 
divided and but sixty acres were left in our lot. The 
interest to be paid annually was ten dollars and 
eighty cents. "We gave one hundred and fifty dol- 
lars for the improvements, which included twenty 
acres cleared, a good cabin, log barn, and corn-crib. 
We divided the lot and father built a cabin on his 
part, cleared some more ground, and prepared to re- 
ceive his family in the spring. My brothers were to 
move w T ith mother in the spring. I left my rented 
farm and moved on this lease. Here I lived about 
three years, during which time I cleared and fenced 
most of the lot. 

Father, about one year and a half after his family 
came, moved to his Indiana land, and I bought his 



Elder Wilson Thompson. 259 

part of the lot. I planted an orchard, and repaired 
and enlarged the house, cleared, and put up some 
out-buildings. During all this time I traveled and 
preached in Ohio and Kentucky, and the eastern 
part of Indiana. I made one long journey of over 
three months, traveling in Kentucky, from Coving- 
ton through Frankfort, Bardstown, and Dripping 
Spring; in Tennessee, to Nashville; and thence to 
Huntsville, in the Mississippi Territory, now the 
State of Alabama. We went on to Ditto Landing, 
on the Tennessee River, thence through the Cher- 
okee towns; and, having crossed the mountains, 
reached the Black Warrior River. We followed 
that stream some distance, and then crossed a range 
of mountains to the Kehaba Valley, and thence 
down that valley to the falls of the Kehaba River. 
Here the settlements were very small and far be- 
tween, and inhabited by very poor pioneers. This 
was the next year after the Creek Indians had been 
driveu from the country. They had planted corn 
crops, and the whites had moved in and tended 
them. This was all that was raised that season, so 
the settlers had to depend principally on fish and wild 
game for sustenance, and on the forest and grass for 
their stock. My father traveled with me this trip. 
One of my sisters had married a man, named Joshua 
Haile, who was now settled at the falls of Kehaba. 
Elder Canterbury had moved there with him. When 



260 Autobiography of 

we got there we found him sick; he concluded to 
leave and move to Ohio. We waited ten days for 
him, during which time we lived in an Indian camp, 
and I preached to the few settlers there. While on 
this journey I suffered more for food than at any 
other time in my life. We were forced to subsist 
three days and nights upon a piece of musty bread 
about the size of my two fingers, and a piece of 
jerked beef about the same size. Sometimes we 
had to do without fire of nights. . While we were 
at Kehaba Falls we spent each night in an Indian 
corn-crib. These cribs are constructed differently 
from any others that I have ever seen. Three rows 
of posts, about two feet high, are fixed in the ground ; 
on the top of these three small poles are fastened ; 
on these large cane-stalks are laid thick, from end 
to end ; on this a basket-work of split cane, and on 
this is built the crib, made of pine slabs, and covered 
with cypress bark. Many curiosities I saw here : 
There w T ere large kettles made of a compound of 
shells and sand, and probably some other ingre- 
dients. They were as thick as common crockery- 
ware, and much more durable. They were used for 
boiling sugar. Many of these kettles were left by 
the Indians, but they were all broken so as to be 
spoiled. After spending ten days here we set out 
on our return, and my brother-in-law and family 
with us. We traveled in the trace made by General 



Elder Wilson Thompson. 261 

Jackson's army op the valley, and then over the 
Cumberland Mountains to Fort Deposit, and near it 
we crossed the Tennessee River and came through 
iSTashville, and stopped a few miles south of that 
town, and I preached several times. Then we went 
on to near the line between Tennessee and Ken- 
tucky to Wrn. Hales's — Hales was a brother to my 
brother-in-law. Joshua and family remained there, 
and father and I went on again into Missouri, visited 
the old Bethel Church, and the Church on St. Fran- 
cis, and preached nearly every day for about two 
weeks. Then we started again, and returned to 
Wm. Hales's, in Tennessee; and then with Joshua 
and family we started home. We had rough weather, 
for winter was now upon us. We reached home 
and found all well. I then resumed my regular 
course of preaching for the Churches. 

Springfield Church was constituted, and my time 
was divided between the three, Mill Creek, Pleasant 
Run, and Springfield. These three churches were 
so situated that most of the members could attend 
all the meetings ; and they lived in such peace and 
Christian love that they were more like one Church 
with three meeting-houses, than three separate 
Churches. A gradual work of grace was going on 
among them, and some were added to one of the 
Churches by experience nearly every month. I still 
visited the other Churches around, and sometimes 



262 Autobiography of 

took a trip into Kentucky, through the counties of 
Campbell and Boone, and once a year I made a 
tour through Bracken, Mason, Fleming, Bath, 
Montgomery, Bourbon, and other counties. Some- 
times I would make a tour through Indiana, mostly 
in the counties of Franklin and Union. I generally 
attended the associations in direct correspondence 
with Miami. These were Mad River, White Water, 
East Fork, Little Miami, and Brush Creek. One 
year I visited a Church called Pleasant Run, in the 
Sciota Association, about seven miles toward Zanes- 
ville from New Lancaster. The day I started it 
rained in torrents, and before I got one mile on my 
way I was as wet as I could be. On coming to Mill 
Creek I had to swim it. I went on to Lebanon, in 
Warren County, and there learned that the Little 
Miami was overflowing its banks and the logs and 
drift were floating down so that no craft could cross. 
I stopped for the night, and in the morning went 
on to the river. The drift was not so thick but that 
a small craft, easily managed, could cross. I rode 
my horse into the w r ater among the trees and tim- 
ber, and sometimes he came near swimming. After 
working through the trees, brush, and floating logs 
for about half a mile up the river above the road, I 
approached the main channel of the river. Here 
the small boat came to me and I entered it and 
swam my horse by its side, and so reached the other 



Elder Wilson Thompson. 263 

shore. Going eastward I had to swim all the large 
creeks, such as Todd's Fork, Paint Creek, and Rat- 
tlesnake, until I came to Old Town, Ross County. 
Passing this, I went to a ferry on the Sciota River 
below the mouth of Deer Creek, after crossing which 
I traveled through Piqua plains, Circleville, and New 
Lancaster, and reached the association. I had been 
wet most of the time, for the rain continued every 
day, and swimming the waters kept me wet. 

We had a very pleasant season, and though this 
was the first time I had ever attended this associa- 
tion, or ever been in this part of country, I formed 
many agreeable acquaintances — elders and breth- 
ren — many of whom were Germans; but they were 
tinctured with Armenianism. I returned home 
quite unwell. I became benumbed and lost the 
proper use of my limbs, and I had a slow fever, with 
chills. My feet would involuntarily fly up, for I 
had but little control of my limbs; my strength de- 
clined rapidly ; my head ached and became very 
dizzy. Sometimes I would have three or four chills 
in one day. I was still about, and missed none of 
my meetings. My wife often caught my horse and 
rode with me, for fear I might fall off on my way. 
I remained in this strange condition for some 
months, and at length I consulted a physician. He 
said I was broken down from overexertion, and 
that n.o medicine could restore me unless I would 



264 Autobiography of 

stop either preaching or farming. He then directed 
me to take a handful of parsle} 7 tops and roots, and 
a handful of juniper berries, and put them into a 
jug containing a gallon of clear cider, to shake it 
well every day for ten days, then take a gill three 
times a day, and not labor during the time, and 
preach but moderately. I took his advice, and one 
gallon of this preparation cured me. 

After I had recovered I went to work, for I now 
had a wife and three children to support. During 
the time I was living on this lease I received in- 
telligence, through my brother, that my father was 
not likely to live. I started with all my family and 
reached his place about midnight, and found him 
already struck with death. He was calm and per- 
fectly in his right mind, and fully sensible of his 
situation — he knew he was dying. His faith was 
firm, and his assurance unshaken. His tongue 
began to be stiff, but he talked as long as we could 
understand him. Just before daylight he breathed 
his last, in the unshaken and joyful prospect of a 
glorious immortality. After he was buried in the 
Indian Creek burial-ground, this being the Church 
of which he was a member, we returned home. 
Mother and one of my sisters came with us. When 
we came to the Big Miami we found it rising fast; 
but we were informed that it could be forded. I 
took the three children on my horse, one behind 



Elder Wilson Thompson. 265 

me, and two in my arms. I had no girth to my 
saddle and the water ran very swift. I rode before 
and the three women followed. The water was 
much deeper than we had expected, and some ot 
the horses swam part of the way. We all got wet 
to the waist, and the weather was quite cold for Oc- 
tober. We landed safe and felt that our escape was 
providential. 

Not long after this I sold my lease, and bought 
forty acres of land near the little village of New 
Burlington, and the next spring I moved to it. 
Here I lived three years more. I greatly improved 
this little farm ; I cleared some land, repaired the 
fences and cabins, built a good frame barn and some 
other buildings, enlarged the orchard — altogether I 
made it a comfortable little home. I was requested 
to come and preach on a week day at Brown's Run, 
between Elk Creek and Twin Creek, as it was 
known that all my Sundays were taken up. Very 
few Baptist members lived there, and they had no 
church. Elk Creek Church was seven or eight 
miles distant one way, and Tapscott's meeting-house 
a little farther the other way. The few members at 
Brown's Run, and down in the Miami bottom, about 
Banker's Mill, belonged to Elk Creek Church, then 
under the pastoral care of Eider Stephen Guard. I 
visited this neighborhood and preached at the house 
of John Lee, son of Elder James Lee, before men- 
23 



266 Autobiography op 

tioned. This was a very solemn season. I had 
never preached in that immediate neighborhood be- 
fore, although I had often preached within a few 
miles of it. I felt deeply impressed that the Lord 
had a people in that place, and that the time was at 
hand to gather them into His visible fold. After 
preaching two days and nights I made an appoint- 
ment in two weeks for two days more, and left many 
wounded hearts, and went home, some twenty-five 
or thirty miles distant. In two weeks I came again, 
and found such a large crowd of people collected 
that we had to go to the grove. The good work 
seemed general and powerful. I continued to visit 
them every two weeks, and preached two days and 
nights each visit — all on week days. Two stands 
were erected, one on the Run, near Lee's, and the 
other over in the river valley, in a grove, near a place 
called Post-town. We would hold the meeting one 
day and night at one place, and the next day and 
night at the other. These meetings became so large 
that it appeared like an association. Soon there 
were a number of rejoicing young converts, who 
greatly desired to follow their Lord and Saviour into 
the liquid stream. By request Pleasant Run, where 
my membership was, authorized me to baptize ap- 
proved candidates, with the consent of Elk Creek 
Church, and give each a certificate of their baptism, 
upon which, if circumstances approved, they might 



Elder Wilson Thompson. 267 

be constituted into a Church, or otherwise could be 
received by neighboring Churches. The members 
of the Churches crowded to these meetings and fre- 
quently Elders Guard and Poineer were present. 
All these would be called together, and would sit as 
a Church, to hear the young converts tell the reason 
of the hope that was in them. All would welcome 
them to baptism. This neighborhood had been con- 
sidered rather on the rough order, and but very little 
preaching had been heard there. When this work 
broke out among them it made a more visible 
change than it otherwise would. Their experiences 
generally were very satisfactory. This work con- 
tinued from spring until fall, in which time many 
that lived more convenient to Elk Creek or Tapscott 
Churches went to them and were baptized ; besides, 
there were about sixty constituted into a Church, 
which was called Mount Pleasant — this Church 
yet remains. Their meeting-house stands on the 
hill bordering the large valley of bottom land be- 
tween Banker's Mill and Brown's Pun. I will 
further describe this powerful work by narrating a 
few cases. There was a man named James Bowles, 
who, like King Saul, was a very tall man. He was 
an avowed atheist. Several years before this he 
bursted an overcharged musket, on a Fourth of July 
celebration, which tore off one of his hands at the 
wrist. lie came to one of the meetings on the Pun. 



268 Autobiography of 

After preaching we went to the water for baptism; 
the congregation was immensely large. On one side 
the bank was perpendicular, and a large hornbeam 
grew on its verge and bent directly over the water. 
Along this tree, Bowles stretched his long body at 
full length. On tha opposite side was a gravel bar 
that sloped down into the water. Here I led the 
candidates down into the water, directly under 
where Bowles had stretched himself. The first 
that I took into the water was a young man named 
Samuel Lucas, and as I laid his body in the liquid 
grave, Bowles burst out crying, and quickly turned 
to retreat ; but when he had faced about he found a 
dense crowd before him. He pressed through, how- 
ever, weeping like a whipped child, and being a head 
and neck taller than any one else, every eye was 
fixed upon him ; but he never stopped until he got 
out of sight. After this he attended our meetings, 
but would not come into the crowd ; he preferred 
to seat himself by a tree, at a distance, and take out 
his knife and whittle a stick, in a hurried manner, 
during the services. At length his step-daughter 
came, and, with many others, was received for bap- 
tism. In the morning of the day the baptism was 
to take place he broke out in opposition to the im- 
mersion of the young woman ; talked very hard to 
his wife who was a member, and said he had resolved 
to attend no more of these meetings. This greatly 



Elder Wilson Thompson. 269 

troubled his wife, who came on her way to meeting 
weeping. She said she could not pray for him, but 
she plead of all the members to pray for him. I told 
her that her tears were as much prayer as words 
could be, and that I believed this little bluster was 
probably one of his last bursts of opposition, and I 
should look for him at meeting even that day. The 
meeting was on the river, near Post-town, at a stand 
in the grove. After a large assembly had met and I 
was about to open meeting, I saw Bowles coming on 
foot, and in a hurried walk. "When he came near 
the outskirts of the assembly he sat down by a tree. 
I went on with my discourse. Suddenly he sprang 
to his feet and advanced with quick steps toward the 
stand. After coming about half-way he suddenly 
dropped down by a tree; his knife, as usual, was 
busily plied to a stick. He sat there but a short 
time, until he started up again and rushed to the 
corner of the stand, and dropped down again. 
Many persons were alarmed, and thought that he 
would attack me with his knife. I saw it all, but I 
had no fears. After I had closed my discourse we 
went to the river, near Banker's Mill, and I baptized 
a number of willing converts. 

The next day we met on Brown's Run at the 
stand. The crowds were gathering fast, and the 
songs of praise were swelling from many voices, 
when a messenger came, saying, that Mr. Bowles 



270 Autobiography of 

wished to see me out in the wood. I started to go 
out to him, but a number of my brethren opposed 
me, believing it unsafe for me to go to him. I told 
them that I should go to the man, doubting noth- 
ing; but if they were afraid of any evil design 
against me, they could follow behind until I ap- 
proached him, and then, if Bowles would consent, I 
would give them a sign, and they could come and 
join us. He was sitting on a log about fifty yards 
from the outskirts of the crowd. When I drew 
near enough to see his countenance, I saw the plain 
index of a calm and gentle heart. I stepped up to 
him, with an extended hand, and asked him if he 
had a desire to tell me what great things the Lord 
had done for his soul, and how he had compassion 
upon him ? He said, yes ; he wished to tell me 
what an atheist had felt and seen. I asked him 
if those brethren who had followed me part of the 
way, and who would be glad to hear him, might 
join us? He said, yes; he wanted Christians to 
hear, and to tell him if they ever felt as he had. I 
beckoned to them to come. We all sat down on 
the losr, and I told him to be£;in. He said, he had 
first been a deist, then an atheist, and believed 
there was no God, devil, hell, nor heaven, and, of 
course, no resurrection, except as matter was in con- 
stant progression, changing from one form to another. 
Under this delusion, he had long lived; but, of late, 



Elder Wilson Thompson. 271 

something had greatly troubled him, and his mind 
had become gloomy and loaded down with a weight, 
and he could not tell what it was about. On the 
day that Samuel Lucas was baptized, and just as he 
was immersed, he had such a view of the holiness, 
goodness, and justice of God, that all his atheism 
left him, and his sins and criminal rebellion rose up 
in his view. He then held up the arm from which 
the hand had been torn. " There," said he, " is the 
marks of my rebellion against the God of mercy." 
He then spoke of his sense of guilt, of the justice 
of God in his condemnation, of his helpless con- 
dition, of his repentance, and sense of forgiveness 
through Jesus Christ; of the love he felt for Chris- 
tians, and his desire to follow Christ in baptism, and 
to live with His people; but he feared that, as he 
had been such a great and hardened sinner, they 
could not have confidence in him. I told him to 
come along and try them. He walked with us to 
the stand, and when the opportunity was given he 
related his experience and was cordially received. 
A number of others were also received. One young 
man, who had been raised a Lutheran, came and 
related his trials. He said he could not read, but 
his mother had told him that he was once baptized, 
and that the Scripture said : " Cursed is he that is 
baptized over again." This had greatly troubled 
him, since he hoped he had felt the preciousness of 



272 Autobiography of 

a Saviour, and wished to follow him in baptism. 
He wished to know what that text meant. I told 
him there was no such text in the Scriptures, and 
if there were it could have nothing to do in his case, 
as he had never been baptized. u Sprinkling is not 
baptism," said I, " and even the immersion of an 
unconscious infant, is no gospel baptism; nor can 
any man administer gospel baptism without the 
legal authority of Christ. This authority he has 
vested in the true Church, as the executive authority 
in His kingdom, to see to the proper execution of all 
His laws and ordinances. The proper authority, 
therefore, is indispensible to gospel baptism, and 
this no Lutheran has. So you need have no more 
trouble on that account. His mother, being present, 
became very angry, and rushed furiously through 
the crowd toward me ; but stopped and sat down 
before she reached me, and said: " My .son is lost 
for ever for this dreadful act." Such is the effect 
of a false religious education. While this gracious 
work was progressing there was also a similar work 
going on at Pleasant Run. This good work spread 
on the north to Hamilton, and south to Mill Creek 
and Springfield, making many additions to those 
Churches, especially to Mill Creek. These were joyful 
seasons. Pleasant Run, adjoining the line between 
the counties of Hamilton and Butler, was a most 
favored place. Large numbers were added to that 



Elder Wilson Thompson. 273 

Church. This work continued for about one year. 
In the fall I made a tour, by Lawrenceburg, Madi- 
son, and thence to Maria Creek Church, situated 
near Vincennes ; and thence up the Wabash Valley, 
Busaro Prairie, to Furman's Creek and Honey Creek 
Churches, preaching almost day and night in these 
regions. I made a tour to a Church on White River, 
and baptized four there, and then returned to Honey 
Creek. Here I became acquainted with Elder Isaac 
McCoy, who had just engaged in the " modern mis- 
sionary enterprise.'' He had established a Station 
and an Indian school, on Raccoon Creek. At his 
strong solicitation I agreed to visit his Station and 
school. When the time came for my appointment 
I started in company with some brethren ; we went 
through Terre Haute, and from thence to the Station 
on Raccoon. When we arrived we found Elder 
McCoy sick of a fever, but he was beginning to re- 
cover. Elder Aaron Frakes, who was the pastor of 
Honey Creek Church, went with us. After my ser- 
mon, as was their order at the Station, the oppor- 
tunity was given for the reception of members, when 
Corbly Martin, the teacher of the Indian school, 
related his experience and his doctrinal views. He 
was received, and I baptized him in Raccoon Creek, 
for Elder McCoy was not able to do it. After preach- 
ing at the Station, a few days and nights, we returned 
to Honey Creek, and soon I started for home. 



274 Autobiography of 

My uncle, Joseph Thompson, my father's brother, 
and his wife, and Gideon Long were with me. We 
came to General Allen's, at the east side of Fort 
Harrison Prairie, and from here we struck our 
course through the woods; sometimes we had a 
small trace and sometimes none. I, being a woods- 
man from my youth, led the way. We came that 
night to Mr. Ather's, at the three forks of Eel River. 
After this we had to camp in the woods. We found 
no settlers but Messrs. Lad and Whetsel at the bluffs 
of White River, some twenty miles below where 
the city of Indianapolis now stands — all was a vast 
forest at that time. We went on, camping in the 
woods during the night, until we came to Thornber- 
ry's, on Big Flat Rock, below where Rushville now 
stands. The next day we reached the settlement 
near Connersville, and from there to my brother 
Jeremiah's, and from there home. We found all 
well. During this tour I visited the widow of Elder 
James Lee. Lee had moved from Miami to Honey 
Creek, and had settled his family on new land, and 
died soon afterward. Shortly after my return home 
I received a letter from Elder Isaac McCoy, request- 
ing me to join him in his Mission ; to come to his 
station and go with him through the Indian tribes 
to Fort Wayne, to which place he thought of 
moving his station, it being more convenient to the 
Indians. This trip he purposed to make in January. 



Elder Wilson Thompson. 275 

His solicitation took a deep hold on my mind ; for 
I had only viewed the missionary scheme as being a 
benevolent plan for promoting the spread of the 
gospel. Whether or not it was a scriptural plan, I 
had not examined, nor once questioned. My mind 
became greatly impressed with the vast importance 
of preaching the gospel to all nations. And as 
these poor heathen savages were among us, and we 
had their land, and had greatly reduced their num- 
bers, I felt that I would seize the opportunity now 
offered tor carrying the gospel among them. I soon 
made my resolution known to the Churches ; but I 
met with strong opposition from all the members. 
My house soon became crowded, day and night, 
with my best friends, often pleading, with tears in 
their eyes, for me not to go. They presented their 
own destitute condition, if I should leave them; and 
then they would point out all the horrors and priva- 
tions that I must endure in spending a life among 
these superstitious and cruel barbarians. Elder 
William Jones, whom I regarded as an able teacher 
in Israel, came, with several others, and stayed most 
of two days and one night. He labored hard to per- 
suade me to abandon the undertaking, but all to no 
effect. No one said a word about the enterprise be- 
ing wrong or anti-scriptural ; all seemed to admit 
that the wonderful movements, the zeal and perse- 
verance now so suddenly and so simultaneously 



276 Autobiography of 

springing up, in the United States and Europe, did 
surely give some strong indications that the time 
was at hand when the gospel was to be preached to 
every nation. All this was admitted, but I must 
not leave them to engage in this work. This, I 
thought, looked selfish in them ; for if the time had 
come for the gospel to be preached to those heathen 
people, some one must go and preach it, and I be- 
lieved then, as I do now, that God fixes the field of 
labor for each of His called ministers, and in that 
place alone will they be profitable. And when He is 
about to move one of His ministers from one place 
to another, circumstances and impressions will open 
up the way. My mind was not decided, as yet, as 
to whether I should finally engage as a missionary 
or not; this should depend on my impressions and 
their evidence respecting my duty as presented to 
my mind. I must be satisfied what was the Lord's 
will, and that should govern me without regarding 
ease or toil, privation or plenty ; and for this knowl- 
edge I was seeking and praying, fully believing that 
God would direct me, for I was submissive to His 
will. This I told to all that talked to me. My con- 
templated winter tour to Raccoon Station and thence 
through the Iudian tribes in the Wabash Valley, and 
so on to Fort Wayne, where Elder McCoy designed 
a location, would probably show, by the next spring, 
what the prospect of success was, and what the path 



Elder Wilson Thompson. 277 

of duty would probably be. I met their arguments 
on privations and hardships by saying: "I was 
born in the new settlements of Kentucky, which 
the Indians called the i bloody ground,' in the 
year 1788, and I had been raised to the use of 
the rifle ; the chase of the deer, the bear, the 
panther, and other wild animals, was the sport 
of my leisure hours ; I had learned most of the 
habits of the Indians, and was used to camp life; I 
was a woodsman that could not lose my compass, 
and I did not know but the Omnipotent Disposer of 
events might have been superintending my educa- 
tion in the forest as a college far more suitable for 
an Indian missionary than any school of science 
could be. These matters time would doubtless de- 
velop." I further told my friends that I hoped to 
be found submissively waiting and observing the 
openings of Providence ; prayerfully seeking for wis- 
dom to understand them, and for the leadings of the 
Holy Spirit to guide me in the right way that I 
might not go astray, for "it was not in man that 
walketh to direct his steps." Under these circum- 
stances I made every arrangement to start. I had 
my horse shod, and all in readiness for the next Mon- 
day morning, and this was Saturday, the church- 
meeting day at Pleasant Run. I had bid the other 
Churches "farewell," and to-day I bade this Church 
" farewell " also, but expected to meet them again 



278 Autobiography of 

on Sunday. I started home alone on foot, and as I 
was walking fast and in a thinking mood, suddenly 
these words came to my mind : " Who hath required 
this at your hand?" It thrilled through my whole 
frame and set me all of a shiver. I stood motion- 
less, except a shaking from head to foot, with eyes 
bent toward the ground. I could not answer the 
interrogation, but this inquiry started calmly in my 
mind: "God» ' worketh all things after counsel of 
His own will ; ■ if He intends to send the gospel to 
the Indians, or to any other heathen nation, He has 
not only fixed the time for it but has arranged the 
system. And have you the evidence that this is 
either the time or the system which He hath ap- 
pointed ? " I saw myself on the verge of a preci- 
pice, and, like a blind man, was about to leap, I 
knew not whither. I stood without moving hand 
or foot, and trembling with solemn awe ! In my 
mind I said : " Lord, shall I know what thy system 
is and whether this is it or not ? O, Lord, teach me, 
and let not my feet be taken in the snare of the 
crafty." The reply to my mind was quick and sat- 
isfactory : " 'All Scripture is given by inspiration of 
God, and is profitable for doctrine, for reproof, for 
correction, for instruction in righteousness, that 
the man of God may be perfect, thoroughly fur- 
nished unto all good works.' Search it carefully and 
you will find the Lord's plan." During all this time 



Elder Wilson Thompson. 279 

I stood like a statue in the road. It seemed to me 
that I must have stood there half an hour without 
raising my eyes from the ground or moving a limb. 
I often look back to that time as the most solemn 
period in all my life. When the last-mentioned test 
came so forcibly to my mind I was fully satisfied 
that this new system of missions was of human 
origin. It was new, and I knew but very little 
about it; but the text relieved me, by fully convinc- 
ing me that I would find the Lord's plan plainly set 
out in the Scriptures. My trembling left me at 
once. I felt calm, but still I was anxious to discover 
the Divine system for the spread of the gospel 
among the heathen. I proceeded homeward with 
my mind at ease, and I have never felt that sort of 
mission fever since. I got home and every hour of 
time that I could spare was devoted to this subject. 
The next day I published a renewal of all my ap- 
pointments at the three churches, and that I had 
abandoned my journey, at least for the present. I 
read the commission which Christ gave to His dis- 
ciples with close attention, and found it definite, 
special, and limited. Definitely : " Preach the gos- 
pel;" not anything else, but the gospel alone. 
Specially : " In all the world," and " to every crea- 
ture;" not to the dead nor to those in purgatory 
and hell. It is limited : " Teaching them to observe 
all things whatsoever I have commanded you," and 



280 Autobiography of 

nothing more. Here is the boundary line in teach- 
ing; teach all, not a part, but " all things whatso- 
ever I have commanded you." 'No more than what 
Christ had commanded them were they commis- 
sioned to teach to any one; therefore those who teach 
such things as are not commanded by Christ go be- 
yond their commission, and are rebels against the 
King of Zion, and prove themselves impostors and 
not the ministers of Christ. This great and well- 
defined commission, as given by Christ, was also 
given to special characters, not to any or all pro- 
miscuously, or to any who claim it, but exclusively 
to His disciples." 

A disciple is one who is under the government, 
instruction, and tutelary discipline of a teacher, 
whose lessons, commands, and instructions, the dis- 
ciple is bound to obey and observe strictly. To 
these disciples, and such as these only, did Christ 
give the commission, showing them the obligations 
they were under to obey strictly and faithfully all 
they were to teach, and then to stop where His com- 
mand stopped. This being an arduous and responsi- 
ble work, He fortified them by declaring that all 
power, both in heaven and earth, was in His hand, 
and that He would be with them through all their 
course, in the trials and afflictions attendant on the 
discharge of this commission. To supply them 
with the proper spiritual gifts for their work, the 



Elder Wilson Thompson. 281 

Holy Spirit was promised them ; and they were not 
to engage in the work until they received those 
gifts, which would not be until he was glorified. 
Then the Comforter would come and abide for ever 
with them, and bring to their memory all things 
that He had said unto them, which things they were 
to teach all nations to observe. Christ was a Bap- 
tist, and His disciples were Baptists. John the Bap- 
tist, who was sent of God to baptize with water, re- 
ceived his authority from heaven and not from man. 
He baptized Christ and, perhaps, all His disciples. 
Christ perpetuated this ordinance by the commis- 
sion given to His apostles; and He told them to 
tarry at Jerusalem until they were " endued with 
power from on high," and then they were to begin 
their mission. This endowment they received on 
the memorable day of Pentecost, which may be re- 
garded as the day of the inauguration of Christ as 
King of His visible kingdom. His Church on that 
day began its administration as the executive au- 
thority of that kingdom. The apostles then re- 
ceived the requisite gifts for their work, and the 
evangelists for theirs, and all pastors, teachers, and 
exhorters, and even lay members, received theirs. 
This was the Chitrch the Lord added to daily, such 
as he would have to be saved. This was a Baptist 
Church or, at least, a Church composed of believers 
who were all baptized. Peter had commanded : 
24 



282 Autobiography of 

" Be baptized, every one of you ; " then " they that 
gladly received His word were baptized." These were 
added to the hundred and twenty disciples, making 
about thirty-one hundred and twenty in all. Peter, 
standing up in the midst of the multitude, referred 
to the prophecies of Joel and David, to prove that 
this day, with the events then transpiring, were mat- 
ters of prophecy, in attestation of the exaltation 
of Christ as a king at God's right hand. But no 
prophet that I could find, in speaking of this day or 
its events, had ever spoken of it as a day in which 
even one dead sinner would be quickened to spiritual 
life; but they had all spoken of it as a day in which 
the Lord would pour out His spirit and its gifts, 
upon His servants and upon His handmaidens, and 
they should prophesy, and there would be signs and 
wonders in earth and heaven, and dreams and visions 
among the voung and old of Zion. 

These were the blessings spoken of in connection 
with this day of Pentecost. So the events of the day 
corroborated the prophecy, for the Spirit was poured 
out upon God's people abundantly. The hundred 
and twenty disciples, who were in waiting for this 
outpouring of the Holy Ghost, made the first class 
of attendants; the second class were those devout 
men from every nation, who had been taught the 
folly and idolatry of the heathen nations, and, under 
a thorough conviction that the God of the Hebrews 



Elder Wilson Thompson. 283 

was the true God, had abandoned their native lands 
and national religions ; and, as proselytes to Juda- 
ism, were dwelling at Jerusalem, where the law, and 
the prophets, and the psalms were deposited, and 
where these oracles of Jehovah were read and ex- 
pounded every Sabbath day. The rabble of unbe- 
lieving Jews constituted the third class, which, per- 
haps was the most numerous. 

The Spirit came visibly as cloven tongues of fire 
on the first class, and then Peter arose, full of the 
Holy Ghost, and began his work by teaching the 
devout proselytes to understand the prophecies of 
Joel and David. He proved the resurrection and 
glorification of Christ, and showed that this outpour- 
ing of the Holy Spirit, which they now both saw 
and heard, was the fulfillment of the promise which 
Christ made to them, and for the fulfillment of 
which they, according to His command, had been 
tarrying at Jerusalem. When Peter had thus 
clearly answered their previous inquiry : " What can 
these things mean ? " these devout men were 
pierced in their hearts, and with a full conviction of 
duty, and an unerring willingness to obey and per- 
form all that this exalted King might require of 
them as His subjects, they cried out to Peter and the 
other of his associates : " Men and brethren, what 
shall we do ? " Peter replied : " Eepent " — that is, 
leave Judaism as you formerly left heathenism, " and 



284 Autobiography of 

be baptized, every one of you," openly putting on 
Christ as your Saviour, as your King and Lawgiver, 
" and you shall receive the gift of the Holy Ghost. 
Then they that gladly received the word were bap- 
tized." 

Here I saw a sample of the mode of bringing into 
the true visible Church or kingdom of Christ, His 
people of all nations. No moneyed board, nor any- 
thing in the least resembling the present modern 
missionary enterprise, or any of its kindred institu- 
tions. I read on — still more and more confirmed. 
Peter's mission to the house of Cornelius, another 
devout man, whose prayers and alms had come up 
before God as a memorial, and to whom God sent 
an angel, who directed him to send to Joppa for 
Peter; and, in the meantime, Peter, by the vision 
on the house-top was supernatural ly prepared for 
this event. So far from Peter being sent by any 
board or society, the church at Jerusalem really 
called him to account for going to Cornelius. I still 
read on, more and more, delighted with God's plan 
and its success, as its glories and systematic harmony 
opened to my mind. When I came to the conver- 
sion and call of Saul, and read his apostolic or mis- 
sionary commission to the heathen, I found the 
whole divinely-arranged plan fully and practically 
exhibited. The contrast was so obvious in every 
point as to show clearly that they could not both 



Elder Wilson Thompson. 285 

be from the same source. If the plan adopted by 
the apostles, by which Paul was sent forth to the 
heathen (Gentiles) is Christ's plan, then the opposite 
(the modern plan of missions) is antichrist's. Paul 
was sent directly by Christ ; the modern missionary 
is sent directly by a board of missions. The field 
of labor for Paul was specially pointed out by Christ ; 
the field of labor for the modern missionary is spe- 
cially pointed out by the board. The support and 
defense of Paul was Christ alone, who said : " I 
have appeared unto thee to make thee a minister and 
a witness of the things thou hast seen, and those 
in which I will appear unto thee, delivering thee 
from the people and the Gentiles, to whom now I 
send thee." And Paul, referring to this sure sup- 
port said : " Having received help of the Lord, I 
continue unto this day, witnessing to both small and 
great none other things than those which Moses 
and the prophets did say should come." All show- 
ing that Paul's commission and supplies were am- 
ple. The modern missionary goes forth under the 
pledge of the board, and is constantly complaining 
that his treasury is exhausted. Paul's mission was 
successful, and his supplies were abundant. The 
modern missionaries never have enough, but are con- 
stantly crying "give, give !" Paul's success was so 
great that in a few years he had planted many 
Churches through Asia, and we hear of him going 



286 Autobiography op 

to France and Spain, and historians say that he once 
visited London — and he said he preached the gospel 
to all nations. All these Churches were flourishing, 
their members were all called in one hope of their 
calling, and they were one body and one spirit. 
They had " one Lord, one faith, and one baptism, and 
one God and Father of all." The modern mission- 
aries have such poor success that with the thousands 
sent out, and the millions of dollars expended, very 
little has been done ; perhaps not even one well or- 
ganized gospel Church is to be found as the fruit of 
their labor. So far from Paul being sent out and 
supported by the saints at Jerusalem, he raised 
money in the churches which he planted among the 
Gentiles, and conveyed it to the poor saints in that 
city. The modern missionaries never relieve the 
poor at home, but beg the last cent they can get from 
the poorest widow, or the hired orphan girl in the 
kitchen. Paul was separated to the work whereunto 
the Spirit of God had appointed or called him, by 
express command ; but the modern missionary is 
separated to the work whereunto the board has 
called him. The contrast might be still farther de- 
monstrated, showing these two systems to be oppo- 
site plans, and contrary to each other at every point. 
The first is of Christ directly ; the other is its oppo- 
site and antagonistical to it, and is of course anti- 
christ's. Of these facts I have been more and more 



Elder Wilson Thompson. 287 

confirmed. By this exercise of mind and this course 
of searching the Scriptures, my feet were saved from 
the snare, and my course of ministry settled for life. 
I continued preaching for these three Churches, and 
the work of grace still progressed at Brown's Run, 
until the Church had increased to about sixty mem- 
bers. Most of these were new converts, although 
many had also joined Elk Creek and Tapscott's 
Churches. During the progress of that gracious 
work of divine power, a similar work was going on 
at Pleasant Run Church, where my wife and I held 
our membership. This revival was preceded by a 
general travailing in the minds of the members of 
the Church, and seemed to gradually spread its influ- 
ence, until sinners were awakened generally, so that 
I was compelled (as on a former occasion) to resort 
to the grove, as our place of worship would not ac- 
commodate the people. This work was one that was 
truly deep and solemn, adding many valuable mem- 
bers, who, in after years, became its pillars. During 
this time a similar demonstration of Divine power 
was prevailing in the Churches of Westfork, Mill 
Creek, and Springfield. The additions were not 
so numerous, yet they were marked with the same 
deep and impressive solemnity, being free from ex- 
citing emotions. The work gradually developed. 
Christians were refreshed and sinners were awakened 
and made to rejoice. Most of these were young and 



288 Autobiography of 

of middle age. The work continued about one year, 
during which time about one hundred were added 
to the Churches. 

About this time T received a call from the Church 
at Lebanon, Warren County, Ohio, located about 
thirty miles from Cincinnati, and about twenty-five 
from where I lived. I told the committee that my 
time was all engaged : the first Saturday and Sun- 
day in each month at Mill Creek; the second at 
Pleasant Run; the third at Springfield; and the 
fourth I divided between the three; thus giving to 
each Church two Sundays in every three months; 
consequently, all my meetings in the Brown's Run 
vicinity had been on Wednesdays and Thursdays. 
I felt, however, some impressions to go to Lebanon, 
so I replied to the committee, that if their Church 
saw proper to send a committee to these three 
churches, and they would release me on the fourth 
Sunday — that being the regular meeting- day at Leb- 
anon—I would accept the call. A committee was 
accordingly sent, and the Churches agreed to release 
me on that day, so I gave to the committee an ap- 
pointment for the Friday following, at four o'clock, 
at one Alexander Van Pelt's, and at Lebanon the 
two following days. The circumstances which led 
the Lebanon Church to call on me at this time were 
as follows : Elder Daniel Clark, a fatherly man and 
a good minister, had become old and infirm, and 



Elder Wilson Thompson. 289 

unable to perform the duties of a pastor, especially 
as a baptizer, and had requested the Church to re- 
lease him and call another. The Church refused to 
release him from the pastoral office ; but was willing 
to call me as his assistant, and did so. This excel- 
lent old Elder had been their pastor from the period 
of their organization, many years before, and served 
them so faithfully that he seemed like a father to 
them all. They could not bear to dissolve the re- 
lation of pastor and flock while he lived. I heartily 
approved of their course, and believed then, as I do 
now, that he was worthy of their marked respect. 
When I attended the aforementioned appointment, 
at Yan Pelt's, old Elder Clark was there. After the 
meeting was over and the crowd had dispersed a 
conversation ensued. Some brethren had accom- 
panied me from Pleasant Run, and others of the 
neighborhood stayed, and all joined in the conver- 
sation. Many questions were put to me on various 
points of doctrine, to all of which I answered as 
fully and copiously as I could, being a stranger to 
most of them, aud but very little acquainted even 
with Elder Clark. The questions led on to the doc- 
trine of the legal relation of Christ and the elect, 
and their justification in Him. These points, about 
this time, were greatly agitating the minds of the 
members of the Baptist Churches, and I had beard 
that old Elder Clark taught a different opinion to 
25 



290 Autobiography of 

the one I advocated. After fully and freely express- 
ing my views, I observed, that I was taking too 
much of the time, and would rather hear others 
talk. Elder Clark, who had been a silent listener, 
requested me to go on. Said he : "I have an ear 
for these subjects, and I wish you to explain your 
views of these points, in accordance with Christian 
experience." I replied : "I believe that any creature 
who is led by the Holy Spirit is led according to that 
volume which was written by the inspiration of the 
same Spirit, and therefore the written word and a 
gospel experience will always harmonize. Men are 
by nature the children of wrath, both elect and non- 
elect. In this state they are dead, blind, deaf, and 
without understanding, or any proper knowledge 
of their condition, or of the true God, and the 
heavenly kingdom, or spiritual things. Christ is 
hid from them as a Mediator, although, in other 
things, they may be both wise and prudent. "When 
God quickens or gives eternal life, he opens the eyes 
of the understanding to correct views of the Divine 
character, glory, and goodness of God ; and these 
views, contrasted with the sinner's own native de- 
pravity and degradation, shows him his just con- 
demnation. He sees that such an unholy sinner is 
utterly unqualified to dwell with a holy God. He 
begins to hunger and thirst after righteousness; to 
pant for the living God, and to inquire how to order 



Elder Wilson Thompson. 291 

his cause before Him. Now he flies to the law, and 
summons all his powers to keep its precepts, and re- 
solves to reform and seek for pardon. Failing in 
all this, his burden and load presses him heavier and 
heavier; every prospect of hope fades away; death, 
judgment, and eternal despair are before him, and 
the justice of God and the terrors of His offended 
law, as the ministration of condemnation and death 
are upon him. But as he dies to the last hope of 
salvation, pardon, justification, or acceptance with 
God, through his own works, he falls as a pensioner 
before him and cries : ' Lord, save or I perish.' 
Christ, the end of the law, the way, the truth, and 
the life, is revealed to his faith. He sees in His 
blood and righteousness, and infinite fullness, the 
ground of his justification, acceptance or pardon, 
and he rejoices in hope of the glory of God. 

The relation he sustains to God as his Father, and 
to Christ as the Mediator of his Father's will, may 
be illustrated by supposing me to be an heir to one 
dollar, bequeathed to me by the will of my father 
even before I was born, and the dollar deposited for 
safe keeping with the executor to be given to me at 
a set time, and under circumstances which he fore- 
knew would surround me. We will suppose all this 
was unknown to me. I had never seen my father 
and knew nothing of his will. In process of time I 
became oppressed with poverty; I was willing to 



292 Autobiography of 

work but none would hire me at any wages. I be- 
gan to beg, but no one gave me even a morsel to 
eat, or one drop to drink. In this forlorn condition 
I grew weak and faint, and fell helpless and hope- 
less and was dying of hunger and thirst, and in des- 
pair. One dollar would now relieve me, but I had 
not one cent. Death seemed about to fasten its fatal 
grasp upon me. A friend stood by me and held up 
a dollar and said : 'This is yours, bequeathed to you 
by your father, and this is the time I, as his execu- 
tor, was to give it to you.' With what joy I would 
grasp the dollar! how I would love my father and 
admire the plan of his will ! How I should love the 
executor, and admire his faithfulness ! How I should 
desire to see and read the will ; and 0! how I should 
prize the relation in which I found myself standing 
to such a father, and to such an executor, and for 
being known and blessed in such a will." The old 
Elder burst into tears, saying: "That is the doc- 
trine I love and believe, and have loved ever since I 
knew the plan of salvation. Is that the doctrine 
preached by Elders Lee and Guard ?" I replied 
that it was. He said that he had not so understood 
them. I replied that they were merchants who dealt 
by the wholesale, but I am a retail dealer and so deal 
out by the small. Elder Clark became fully settled 
on these points of doctrine, which removed his last 
objection to my becoming his assistant. The next 



Elder Wilson Thompson. 293 

day was their church meeting, when I became Elder 
Clark's assistant for one year. 

On going to attend the next meeting there I went 
from Banker's Mill on the Big Miami, and the road 
being very intricate I missed my way and did not 
arrive until just as Elder Clark was about to read 
his text. As I stepped in he called on me to come 
into the pulpit. I requested him to go on, as I pre- 
ferred to follow him. While sitting in the pulpit I 
felt some strange impressions : a child was crying 
near me, and as I looked toward it my eye was at- 
tracted by a young woman who was sitting by the 
mother of the crying child; and why it was I can 
not tell, but I felt an assurance that she was one of 
God's elect and would be gathered into His fold. 
She seemed careless and indifferent, and was an en- 
tire stranger to me, yet those impressions were 
strong and irresistible. When the Elder closed I 
followed him, after which I read a hymn and gave 
the book to the singing clerk and sat down. I saw 
that this young woman had been weeping. She 
wiped her eyes and commenced singing. She came 
to the verse : 

" My faith would lay her hand, 

On that dear head of thine; 

While like a penitent I stand, 

And there confess my sin." 

At these words she dropped her head and wept like 



294 Autobiography of 

a child. The good work was now began in her. 
Her name was Elizabeth Eddy, and she was the 
daughter of Joseph Eddy, one of the elders of the 
Presbyterian Church in the town. He lived at the 
crossing of Turtle Creek, two or three miles below 
town. They were a good and wealthy family. I 
continued to attend this church every month, and 
still saw this young lady every meeting. I saw that 
she was deeply and solemnly impressed, though I 
had never spoken to her. About this time Elder 
Clark was prostrated by a paralytic stroke, which 
greatly injured his mind and impaired his speech 
so that he could not attend any more meetings. 
Although he lived many years afterward he never 
attended but one meeting after his first shock, nor 
was his mind or speech ever restored ; yet on reli- 
gious subjects his conversation was deeply interest- 
ing and edifying. Brother Drake, a sound Baptist, 
and his wife lived about four miles from Lebanon, 
in a little village called Deerfield, on the Little 
Miami River. This man and his wife had letters 
from some sister church, but had never joined since 
they came to this place although it had been several 
years. He came to Lebanon and requested me to 
hold a Sunday evening meeting at his house, after 
preaching at Lebanon, each month. This I agreed 
to do and published it. I saw full evidences of a 
work of grace silently but gradually progressing. 



Elder Wilson Thompson. 295 

The congregation became very large and solemnly 
attentive, and many were deeply affected. The 
Church was revived. After the next meeting closed 
a request was made for me to make an appointment 
on the Friday evening before the next meeting at 
Lebanon, at the house of Mr. Joseph Eddy. It sur- 
prised me that a Presbyterian should make such a 
request. From the time I had first noticed his 
daughter I had a desire to talk to her on the exer- 
cises of her mind, but had never spoken to her, nor 
did I know any other member of the family. I 
readily published the appointment and thought the 
way was open for me to converse with the young 
woman, for I had observed a visible change in her 
countenance — from a look of gloom and despair to 
that of peace and hope — that I was very anxious 
to speak with her. The time of the meeting came 
on and doubts began to arise like this: "This lead- 
ing Presbyterian has showed great friendship to me 
in requesting me to make this appointment at his 
house, and now if I should find his daughter to be 
a gospel subject for baptism, and I should lay this 
duty before her, perhaps her father would be of- 
fended, and, with plausable reason, think me un- 
friendly, fancying that I had taken an undue advan- 
tage of his invitation. I was not willing to give 
any just ground to any one to think me an intruder, 
but should I introduce the subject of baptism to 



296 Autobiography of 

this man's daughter, it would look quite impolite, 
and he might think it an insolent return for his 
friendship." The more I thought on this matter 
the greater the embarrassment was magnified in my 
view, although I had resolved to leave it all to such 
circumstances as might arise during my stay at his 
house. 

When I arrived I was received with marked at- 
tention and cordiality. A large crowd of people 
were in attendance, and we had a very solemn and 
interesting meeting. After preaching was over and 
the people had dispersed, and the family were all 
seated in a large parlor, the old gentleman intro- 
duced a social conversation which soon convinced 
me that he was a well-informed man ; and, by his 
familiar manner, soon changed my feelings of being 
a stranger and a Baptist in the midst of a Presby- 
terian family, to the feelings of being at home. He 
was sound in doctrine, and on experience he 
spoke as if he had traveled my road and knew the 
land-marks. After some time I asked him if there 
were any " dryland Baptists " in his neighborhood. 
He replied after some hesitation : " There are some 
Baptists among my neighbors, but ' dryland Bap- 
tist' is a denomination of which I never heard." I 
then said : " We Baptists use this term to designate 
such persons as have been taught by the Holy 
Spirit, to know that they are poor and helpless sin- 



Elder Wilson Thompson. 297 

ners, justly condemned by a righteous law, and have 
no power to help themselves. Having received faith 
as a fruit of that same Spirit, to lay hold of Christ, 
the end of the law, they rejoice in Him as their 
Saviour; but though they have believed Him to be 
worthy of their obedience, and have found bap- 
tism to be one of His positive commands to all be- 
lievers, and have often felt more or less impressed 
on that matter, yet, in consequence of doubts of their 
own fitness, or their pride, or some other cause, they 
have never been baptized. Of course they are not 
Baptists, but we speak of them as i dryland Bap- 
tists,' and I did not know but I was in the house of 
just such a man." At this he dropped his head for 
a little, then looked up and said : " I do hope I have 
felt and seen myself to be a helpless, guilty, and 
justly-condemned sinner; and I also hope that I 
have received some comfortable evidences that God, 
for Christ's sake,, has forgiven my sins. In this 
faith and hope I do, sometimes, rejoice; but often I 
am filled with doubts and fears, and walk in dark- 
ness. I have thought much about water baptism, 
but have, finally, thought the virtue was not in the 
water, nor in the manner of its application, and so I 
became a Presbyterian, and for a number of years I 
have been a member of that Church." "My 
friend," said I, "if you were to tell your daughter to 
make you a cup of tea, and forthwith she went and 



298 Autobiography of 

made you a cup of coffee, would she have obeyed 
you any more than if she had done nothing at all ? 
Water, both in quality and in quantity, was as good 
in the coffee as in the tea; but the essence of the 
obedience is in the authority from whence the com- 
mand came and in the command itself, and neither 
sprinkling nor pouring is baptism in any language, 
any more than coffee is tea. I will just leave this 
for your consideration." 

After some further friendly conversation I turned 
to his daughter, who was sitting beside a stand 
some distance from me, and said: "I know your 
mind has for some time been very much exercised 
on religious subjects, and probably you have found 
rest, and feel a desire to relate to some one your 
feelings. If so, just begin where the Lord begun 
with you, and give us a history of the manner in 
which your mind has been led. I shall be pleased 
to hear it, and if I can help you in deciding on the 
nature of your case, I will try honestly to give you 
the best counsel that I can." She then began at the 
very day that I had first noticed her, and went on 
and related as clear and thorough an exercise as any 
one could ask for. Her father sat and wept like a 
child. I asked her if she had felt it to be her duty 
and wish to unite with some Church. She said she 
had felt such a wish. Said I : " There are many de- 
nominations of professed Christians around us, to 



Elder Wilson Thompson. 299 

which of these does your mind lead you?" She 
answered very promptly, " If ever I join any Church 
it must be the Baptist." I asked her if she would 
not feel bad to go alone to the Baptist Church, as 
her parents were both Presbyterians, and, of course, 
would go to their Church. Said she : " I can not 
help that." Her father then raised his head, the 
tears flowing down his cheeks, and said: "My 
daughter, I have known for some months past that 
you were very deeply impressed in mind, and have 
desired to hear you talk ; and now, for the first time, 
I have heard you, and I do rejoice and thank God 
to hear you, with such clearness, give evidence that 
you are ' born of God.' Now, my daughter, do not 
confer with flesh and blood.' Let father and 
mother, sisters and brothers go where they please, 
but you should serve and obey your Lord, who 
has done such great things for you. I give 
you my free consent to be baptized, and my 
prayers for your happiness. Go to the Baptist 
Church if your mind leads you there, and I 
will make it convenient for you." I then said to 
him : " I do rejoice, sir, to find you so friendly ; 
you have my thanks for your proffered consent to 
your daughter's baptism, which is all that she could 
ask of you except the more potent prompter — that 
of a father's example. I am reminded of an 
illustration an old minister once gave in show- 



300 Autobiography of 

ihg the power of a father's example over his 
child : 

A boy was sent into a field to bring some pump- 
kins. He took a stick sharpened at both ends, so 
so as to carry a pumpkin on each point. He came to 
the first pumpkin and stuck the stick through it, 
but pulled it out again, and then went to a second 
and stuck one end of the stick through that, then 
went to a third and stuck the other end of the stick 
through that, and then balanced these two pumkins 
across his shoulder and started home, leaving the 
first pumpkin he had pierced lying in the field. On 
being asked why he left the pumpkin after sticking 
it, he replied that his father always did so. I 
thought, perhaps, your daughter might think that 
disobedience was perfectly right, because her father 
had set the example. The power of a kind and 
affectionate father over an obedient child, by ex- 
ample, is far beyond that of precept." The old 
man wept like a child. The conversation went on 
very agreeably until a late hour, before we retired. 
I had observed, that during the time of Elizabeth's 
relation, and at different parts of the conversation, 
the old lady and younger daughters were deeply 
affected, but remained silent listeners to all that was 
said. In the morning all was friendship, and most 
of the family went with me to meeting. I was sat- 
isfied that I had given no offense. Some were re- 



Elder Wilson Thompson. 301 

ceived for baptism that day, for the good work was 
progressing, and some were received and baptized 
each month. The next month came round, and 
Joseph Eddy, his wife, and his daughter Elizabeth, 
and a younger daughter, were all received and bap- 
tized with others. This old Presbyterian, afterward, 
became clerk of the Church, and one among its 
leading business members. I subsequently baptized 
two more of his daughters and one of his sons. 
About this time, on a Sunday, after meeting at Leb- 
anon, as I rode on my way to Brother Drake's, who 
lived at Deerfield, a man came out of a lane and 
joined me. After the first common salutation 
I put the common Armenian question to him : 
'5 Stranger, have you got religion ?" " No, sir," said 
he, "not yet." Said I, "Do you think it worth 
having?" "Yes, sir," said he, "I believe it is." 
"Do you think you could get it if you were to 
try ?" " Yes, sir, if I should go at it in earnest I could, 
of course." " Could you get it in one month by 
doing your best all the time?" "Yes, I think I 
could." " Do you not think that religion would be 
w T orth more than any thing you could possibly get 
in one month, at any other business ?" " I believe 
it would." " Then," said I, " Surely wisdom would 
dictate to you the propriety of making this the 
month for the trial. Life is uncertain to us all, for 
for it is appointed unto all men once to die, and 



302 Autobiography of 

after death the judgment; and it is an awful thing 
to die without religion. If we should both live 
another month, and I should be here again, and you 
should do your best and get religion, you could tell 
me all about it, and I do love to hear young con- 
verts talk. "Will you now agree to do your best 
this month ?" He said he would. "We talked until 
we reached the place of meeting. The next month 
we met at the same place, and I renewed the same 
inquiry. " Stranger," said I (for I had not learned 
his name), "have you got religion?" "No, sir," 
said he, " my business has kept me so constantly 
engaged that I have neglected my duty too much." 
" Then," said I, " you have not done your best yet, 
and another month of precious time is gone for ever. 
It will be a great mercy bestowed if we should live 
another month. "Will you now begin afresh, and 
make the getting of religion your first business, so 
that all other engagements, being of an inferior na- 
ture, must be suspended if they stand in the way of 
this great leading pursuit, seeing you admit that it is 
worth more than all other things?" "Yes," said he, 
" I believe it is ; and I will do my best for this month, 
and not be led oft by any other things." I replied : 
"Do your best this month, and remember that half 
work will not do. The whole heart, and mind, and 
strength, must be in the work." "We continued the 
conversation until we reached the place of meeting. 



Elder Wilson Thompson. 303 

The next month came and we met again at the 
same place. I put the question : " Have you now 
got religion ?" He answered : " No, sir; and I fear 
I never shall." He burst into tears. I paused for a 
moment and asked him what was the matter, and 
what had hindered and discouraged him. As soon 
as he could control his feelings, he said: "I fully 
intended to do my very best for the month, as I said 
I would ; and commenced, but soon found that I 
could not do my best if it were to save me. You 
said half work would not do, and the whole mind, 
and heart, and strength must be engaged ; but, sir, 
I can not control my mind nor get it engaged in 
the work at all — it is constantly flying from one evil 
and presumptuous thought to another. The more I 
try to engage it the more it wanders from all that is 
good. My heart seems to be more wicked, hard, 
and deceitful than ever before ; and on these accounts 
I can not do my best, and fear I never shall. Can 
you tell me what to do?" Said I: "My friend, 
yours seems to be a very bad case; you admit that 
you can never get religion except you do your best, 
and now, after a trial of two months, you seem to 
think your chance even worse than it was at the 
start. If you are fully convinced that, with such 
mind and heart as you say you have, and that you 
can not control them or engage them in the work, 
and can not possibly do your best without them, and 



304 Autobiography of 

that if jour salvation depends upon your doing your 
best — and you can not do that — the case looks next 
to hopeless. Perhaps, as a last effort, you had better 
go humbly to God, and confess to Him that, with 
such a wicked heart, and such a wandering mind 
and presumptuous thoughts as you have, you can 
not do your best. Plead humbly and fervently be- 
fore Him to enable you to do your best. Try this 
plan for another month, and add to it every plan of 
doing which your own mind may suggest, but be 
sure that all you do is done in faith, humbly and 
fervently. If we should live another month, and 
should meet again, you can tell me what advance, 
if any, that you have made." 

So our conversation ended for the time. Although 
he seemed much discouraged because he could not 
do his best, I felt strong hope that the light of the 
Holy Spirit was within him, showing him the de- 
pravity of his corrupt nature, and the impossibility 
of salvation on a system of works, or of a sinner 
ever obtaining it on the plan of doing. The month 
passed away and we met again as before. Said I : 
" The month has passed and we still live to meet 
again. Have you got religion yet?" With despair 
in his countenance he said : "No, and I never shall. 
I think I am a lost and helpless sinner. There is no 
help for me. I have tried to plead with God to help 
me to do what I found (and confessed) that I could 



Elder Wilson Thompson. 305 

not do of myself; but I could no more pray 
humbly and fervently with faith than I could do all 
the other good things which I had been trying to 
do. It came into my mind," continued he, "that 
there was no mercy for me, and therefore I could 
never perform even one of those good things, and it 
was not worth my while to try any more ; but still 
my load of guilt, a sense of the hardness of my 
heart, and the heinous nature of my sins of thought, 
and all my wicked doings, oppressed me more and 
more. I do now believe that my sins are so many 
and so great, that I deserve nothing better than a 
portion with the lost. This is my present condition. 
Do you think there is any hope for me?" I replied : 
" My friend, upon the plan you have been trying 
your case is indeed hopeless, for by the deeds of the 
law none can ever be justified; and yet, strange, as 
it might seem, it is true that men do, and will con- 
tinue to, believe that they can and must do something 
to get religion, as they call it. I saw, when we met 
the first time, that you were strongly attached to 
that plan. I did not wish to debate that question 
with you, but to try and get you to test your powers, 
and if it pleased the Lord to show you your deprav- 
ity, you would need no further evidence to convince 
you that salvation is by grace. God alone can teach 
His children to understand this plan, and give them 
faith in it, and every man thus taught of the Father 
26 



306 Autobiography of 

coraeth to Christ and is saved. I hope you are now 
under the true Teacher, and will both hear and learn 
of the Father. Come to Jesus Christ, ' who of God 
is made unto us wisdom and righteousness, and 
sanctification and redemption,' and in Him you will 
find redemption, ' even the forgiveness of sins, ac- 
cording to the riches of his grace.' In Him there 
is salvation, and in none other. 'Believe on the 
Lord Jesus Christ and thou shalt be saved.' " The 
conversation ended here. At the next meeting, at 
Lebanon, I saw this friend, with a countenance that 
indicated a mind at ease. After preaching, the 
Church being organized for business, and the oppor- 
tunity offered for the reception of members, this man 
arose and walked around to the farther side of the 
room, and gave his hand to his wife, and they came 
hand in hand before the Church, related their expe- 
riences, and were cordially received. Now, for the 
first time, I learned his name — it was Edward Dun- 
ham. This man gave an unusually clear account of 
his travail of mind and death-like struggle under a 
legal or law- work effort to obtain acceptance with 
God. He sought to obtain pardon by some works 
of his own, until the last hope of salvation on that 
plan yielded up to despair;, then Christ, " the way, 
the truth, and the life," with his fullness of grace 
and glory, appeared for his relief, and in Him he 
found comfort, peace, and an assuring hope. He 



Elder Wilson Thompson. 307 

continued a sound, orderly, and useful member of 
this Church until his death, which took place some 
years afterward. The good work was still progress- 
ing, and some were baptized nearly every meeting 
for over a year. Then the excitement gradually 
wore away. The Church remained in peace and 
union, and our meetings were largely attended, and 
occasionally another convert was received. The 
Church called me for another year. I continued 
preaching for this Church, and Pleasant Run, and 
West Fork of Mill Creek. About this time an 
Elder, John Mason, who had preached for many 
years to the edifying of the Churches, embraced the 
doctrine of an universal atonement, with a special ap- 
plication of its benefits to the believer, upon the 
conditions of repentance, faith, and obedience. He 
was the pastor of a small church called Sugar Creek, 
in Montgomery County, in the vicinity of a small 
town called Centerville. Many of the members 
could not receive these new ideas, and finding this 
had become the leading topic of all his sermons, the 
dissatisfied ones began to cast about in their minds 
to find the best way to get out of their difficulties 
in a peaceable way, so as to make no trouble in the 
Church. They formally resolved to call for letters 
of dismission, to join a small Church under the care 
of Elder Jacob Mulford, whose ministry they were 
highly pleased with; and although the distance was 



308. Autobiography of 

some greater to go to that meeting than to Sugar 
Creek, at least to some of them, still they were 
willing to travel it. Another consideration had its 
influence in this decision : Elder Mulford's Church 
was a small one, while Sugar Creek was large ; they 
hoped, therefore, to he of more use to the little, weak 
body assembling at Tapscott's meeting-house than 
they could be to Sugar Creek, which was not only 
large but had many old and able disciplinarians in 
their number. This plan was agreed upon, and if 
their letters were granted they would leave in peace, 
and as both Churches were in the Miami Associa- 
tion they would make no bar of fellowship in con- 
sequence of the doctrine preached by Elder Mason, 
as they would not be directly compelled by a rule of 
order to sit under it. They accordingly made their 
request for letters. The majority regarded this re- 
quest as a gross violation of good order, and ap- 
pointed a committee to labor with these members, 
and to cite them to attend the next monthly meet- 
ing, and answer to this complaint. All this was at- 
tended to, and the next meeting came. The with- 
drawing members being present were called upon to 
answer to the charge of disorder, to which they 
plead that letters had been granted in similar cases. 
They further said that Elder Samuel Jones, in an 
able treatise on Church Discipline (which they be- 
lieved had generally been sanctioned by the Baptists), 



Elder Wilson Thompson. 309 

stated that where a member of one Church became 
specially attached to and edified by the minister 
preaching for a neighboring Church of the same 
faith and order, and no other charge being at the 
time against the applicant, it would be no disorder 
to grant a letter of dismission, permitting such mem- 
ber to place his membership in the Church where 
he could best enjoy the gospel ministry. Again 
(they urged), " "We have not found any command or 
rule laid down in the Scripture binding any believer 
to be a member of the nearest Church to his resi- 
dence; therefore, if any one has a choice, even 
though he has to go further to meeting, he certainly 
possesses the privilege and right to do so. We did 
not think that barely asking for letters was such an 
offense. We only designed to join another Church 
in the same association, where we would live in the 
same general union ; and it might be for the mutual 
comfort of us all, especially as the one we wish to 
join is a small, weak Church." In conclusion they 
said : " These are our reasons for our request ; we 
thought they were good ones; but if the Church 
think differently they must refer us to their order 
and scriptural warrant and we will bow to it." The 
Church urged that they should give other reasons. 
They insisted that they had already given, as they 
believed, sufficient reasons ; and if it were disorderly 
to plead as they had done, to go further in the same 



310 Autobiography of 

course would only be adding disorder to disorder, 
and could only do harm instead of good. I think 
another committee was appointed to see them sepa- 
rately. However, it was so managed as to compel 
these members to confess that some points in Elder 
Mason's doctrine of late were contrary to their 
views; and that they were not edified in hearing 
him preach, and they thought they could be much 
better satisfied and edified in that (Tapscott's) church. 
This was construed to be charges against the Elder, 
and they were called upon to specify the points of 
doctrine they dissented to. This they objected to 
do, and contended that they had been forced to do 
what they had done; and now to be compelled to lay 
in specific charges against certain points of doctrine 
preached by Elder Mason, was contrary to what they 
considered to be good order and would have a disas- 
trous effect upon the peace of the Church. The de- 
mand was again made, and they finally defined the 
points to which they objected; but still said that if 
letters could not be granted them they would sub- 
mit and live in peace and union. 

I can not now give all the objectionable points in 
the order of their arrangement. The principle ob- 
jection was that the Elder taught that the atone- 
ment, or death of Christ, was not specially for the 
elect, but an equivalent for sin, and would be applied 
to any sinner on the conditions of becoming a be- 



Elder Wilson Thompson. 311 

liever. That it was not the death or the blood of 
Christ simply being offered for men, but the applica- 
tion of it to the believer by the Spirit that justified 
him. That the sacrifice of Christ was an equivalent 
for the sins of the whole race of man, but would 
save none until applied, and would be applied to 
none but a believer. That man had power to re- 
pent, obey, believe, and do all that was required of 
him; and that neglecting to put this power into ac- 
tion was the ground of his condemnation. This he 
called a physical power,, but there was another which 
he called a moral power, which man had lost. This 
last power he said governs the will, the affections, 
etc. So while they had all the physical powers 
requisite to serve God and obtain acceptance with 
Him, yet for want of moral power, or the power of 
the will and affections, the power of volition of 
mind, the physical powers were not brought into 
requisition, and judgment and condemnation passed 
because of neglecting to obey God's commands with 
the physical abilities which all men have. This 
point the Elder illustrated by the following case : 
" Every man in the world is just as able to keep 
God's commands and be saved, as a man with plenty 
of money in his pocket is able to pay his debts. 
The reason why he does not pay is not because he 
can not, but because he will not." 

The above outline substantially embodies the 



312 Autobiography of 

points of doctrine objected to. The specifications 
were drawn up and presented, and the points came 
under debate. The Elder admitted that he did be- 
lieve and had preached the doctrine set forth in the 
specifications, and had used the case referred to as 
an illustration of it, and that he now saw nothing 
erroneous in it. He labored hard to defend all the 
points objected to, and a large majority of the mem- 
bers of the church sustained him. From this time 
forward the parties were distinguished by the names 
" Majority " and " Minority." The case was laid 
over from month to month for a long time; the mi- 
nority protested against many acts and decisions of 
the majority on points of order as violations of their 
rules of decorum and also the Scriptures. The diffi- 
culties multiplied and grew worse and worse. The 
minority urged upon the majority to call a council 
from a number of sister churches to examine their 
protests, both in doctrine and order, and decide 
which of the parties were~ the church — if either 
were, and try to settle the difficulty, for in their 
present state of excitement and undue prejudices 
they were all the time getting further apart. The 
majority refused all such propositions. At length 
the minority claiming to be the true church upon 
the original platform of faith and practice, as set 
forth in the articles of faith and rules of decorum, 
held a meeting and agreed to call on the sister 



Elder Wilson Thompson. 313 

churches to send them counsel ; but before doing so 
to send a request to the majority to join with them 
in calling a council, before which each party should 
have equal rights to bring in all questions they 
might deem proper, and explain all matters in dis- 
pute between them. This was all rejected by the 
majority, and the minority proceeded to call on a 
large number of churches for counsel. A large 
council met and was organized by choosing a Mod- 
erator and clerk. The copies of the whole proceed- 
ings of the Church, with the articles of faith and 
rules of decorum, were then laid before the council, 
and as much of their business had been done by 
writing, all this was also submitted to the couucil. 
They sat until late in the night, and finally unani- 
mously decided that, according to the testimony be- 
fore them, the minority stood upon the original 
platform of the Church ; but as the majority refused 
to participate in any way in the matter before the 
council, they advised the Moderator to go in a 
Christian-like man tier and propose to unite in jointly 
calling another council, where both parties as equals 
could be fully heard. This advice of the council 
was fully complied with, and the majority also 
agreed, as the Church had become two bodies, both 
claiming to be the Sugar Creek Church. The clerks 
of both parties signed the letters sent to the churches 
jointly asking for help. The council assembled, and 
27 



314 Autobiography of 

it was a large one. After becoming organized, the 
whole matter came in regular order under consider- 
ation ; the church-book and all its accompanying 
documents, all the evidences and explanations of 
both sides, a lengthy defense by Elder Mason of his 
doctrine, all that each party wished to say on the 
case, and then it was taken rip for decision by the 
council. All advice to the parties to try to settle 
the matter in a spirit of concession, forgiveness, and 
forbearance, was now unavailing. This council, like 
its predecessor, was unanimous in its decision, that 
in doctrine and order, the minority stood upon the 
original platform of the Church, and were contend- 
ing for the truth ; but as all were very imperfect and 
so prone to err, the council advised that all the 
members should feel willing to forgive each other> 
and exercise much " long-suffering, forbearing one 
another in love, endeavoring to keep the unity of 
the Spirit, in the bond of peace ; " and although the 
council had decided against the majority, yet it 
would be a subject of heart-felt rejoicing if both 
parties were satisfied with the settlement and advice 
so that peace should again be restored, and all were 
again living and walking in love and fellowship. 

The matter lay in about this way uutil the next 
meeting of the Miami Association, when there came 
two letters, one from each party, each purporting to 
be from the Church called Susjar Creek. After due de- 



Elder Wilson Thompson. 315 

liberation the association decided to receive neither 
of the letters nor messengers at present; but to 
leave the question open for the Churches to inquire 
into for one year. The association gave both par- 
ties advice to meet together, and as brethren to labor 
in the spirit of the gospel of peace, to live in fellow- 
ship with each other, to try and settle all their diffi- 
culties, and become one again in the bonds of Chris- 
tian unity. According to this advice the minority 
proposed to meet and labor for peace, but the ma- 
jority refused to make any such trial ; and so the 
matter remained until the next session of the asso- 
ciation. Two letters were again presented, as on the 
previous year. The association deferred any action 
on the case on that day, except to appoint a commit- 
tee to inquire into the matter and ascertain the pro- 
bability of a settlement of the pending difficulties, 
and to see if any new light on the subject could be 
obtained, and report on the next day. On Saturday 
the committee reported that nothing new had come 
to light, and the Churches had become satisfied that 
the majority had gone into great errors, in both doc- 
trine and discipline, and that the minority was, in 
faith and practice, the regular Baptist Church of 
Christ, in order, and as such recommended the asso- 
ciation to review their letter, and to decide that their 
messengers be entitled to their seats. The associa- 
tion then called upon me to make a full statement 



316 Autobiography of 

of the proceedings of both the councils, as I had 
been the Moderator of both, and presided over both 
their deliberations, I did so to the best of my abil- 
ity, whereupon the association received the letter of 
the minority, and gave their members seats in the 
body. Shortly after this was done a member of the 
association stepped oat of the house and heard Elder 
Mason — in a warm conversation with William Gray, 
the preacher of the Presbyterian congregation in 
Lebanon — say that I had made false statements and 
led the association to decide as they did. When 
Brother Ayers informed me, on his return back into 
the house, what he had heard, I arose and asked the 
Moderator if I could be permitted to inquire on a 
question of order ; which liberty was granted. I 
then remarked that : " If a well-known person, who 
sustained a good character for truth and veracity, 
should accuse me of falsehood, and the person was 
not amenable to our Church, although he had been, 
and was still, viewed by many as a Baptist — in such a 
case, what would be the orderly course to take to re- 
fute the slander and prevent the reproach ? Would 
the naming of the offender, and proving that he had 
made such a statement, and then proving that the 
statements which I had made were true, be order?" 
The association decided that it would not be disor- 
derly in such a case. I then proceeded to say : 
" Since the decision of this association on the Sugar 



Elder Wilson Thompson. 317 

Creek case, Elder John Mason has asserted that I had 
made false statements, and so had induced the asso- 
ciation to decide as they did; and as the Elder's 
charge was public, I, therefore, requested the associ- 
ation to hear the testimony, for if it had been misled 
by any false statements of mine, the association 
ought to know it, and reconsider the decision and, if 
necessary, reverse it." The association agreed to 
hear it all. I then proved by Brother B. Ayers that 
Elder John Mason had made the allegation com- 
plained of. I then called for the minutes of the two 
councils, and other documents, in proof of my state- 
ments, and the association put it on their minutes 
that I had fully proven what I had stated. Soon 
after this I was called by the minority to become 
their minister. I have given a more minute account 
of this protracted difficulty, that all who read the 
narrative may see the unfavorable circumstances 
under which I commenced my labors as pastor of 
this small church. Their number was small, being 
considerably in the minority of the original Church. 
They were without any meeting-house, as the ma- 
jority claimed the building, and they would not 
contend about it ; so we held our meetings in a 
barn during the summer season, and in some dwell- 
ing-house in the winter, until the Church had built 
a good stone meeting-house in the town. Eldor 
Mason continued to preach for the majority party, 



318 Autobiography of 

claiming still to be the Sugar Creek Church. All 
persons know that strong prejudices will always 
spring up under such circumstances, not only be- 
tween the parties, but, more or less, it will affect the 
community; and in any neighborhood where the 
people have long been in the habit of going to a 
good meeting-house, they do not like to leave it and 
go to a barn or private dwelling-house. Under 
these discouraging circumstances I commenced with 
this little houseless Church. I must now return to 
Lebanon. The good work was still gradually going 
on here, and after I had preached one year for the 
Church, and there being no prospect of Elder Clark 
ever being able to preach any more, the Church in- 
sisted that I should move to Lebanon and take the 
pastoral care jointly with Elder Clark, although 
there seemed to be no probability of his ever being- 
able to be at meeting with them. This call took a 
deep effect on my mind. I had still attended the 
three Churches — Pleasant Eun, Mill Creek, and 
Springfield — monthly ; and one week of each nionth 
I attended a meeting on the south side of the Little 
Miami River, where a good work of grace was 
going on, and a number were now waiting for an op- 
portunity to be baptized. Finally, seven or eight 
old members having settled in that vicinity, and 
holding letters, were constituted ; and to them were 
added a large number by baptism, so that this soon 



Elder Wilson Thompson. 319 

became a prosperous and growing Church. I con- 
tinued to attend them monthly, on a week day ; as 
all my Sundays were taken up. I thought that, 
under these circumstances, if I should move to Leb- 
anon and still continue to attend all these churches, 
it would greatly increase my traveling labor; so be- 
fore giving my final answer to this call I took a tour 
westward, through Indiana, as far as the Wabash. 
River, which I struck near the mouth of Raccoon 
Creek, and ascended it to the mouth of Sugar Creek, 
then turned down the Wabash, by Terre Haute, to 
Honey Creek and Turman's Churches, and here I 
spent some days preaching. This was a new settle- 
ment, and many of the members of these churches 
were either those I had baptized in the State of Ohio 
or brethren with whom I was well acquainted in that 
State. After spending some days here, I went on 
down the river, through Vincennes, and on to a 
church not far from Evansville, on the Ohio River. 
Here I remained and preached a few days. I then 
crossed the Ohio River, into Kentucky, and spent 
some days in the Green River country, and then I 
went on to Bardstown, and then to Frankfort and 
Covington. 

This tour was performed in the month of Janu- 
ary. The weather was extremely cold, and there 
w T ere several heavy snow storms during the time, 
through which I had to pass. Part of the way was 



320 Autobiography of 

so thinly settled that I had often to camp in the 
woods at night. I had no previous appointments, 
and had to travel from one settlement to another, 
and there circulate my appointments, and when I 
had filled them, I would then move on to another 
settlement, and so on. The day I came to Coving- 
ton was extremely cold. The day has since heen 
known as the " cold Wednesday." I found the river 
so full of floating ice that the ferryman refused to 
venture over to Cincinnati. I saw a hoat starting 
out from the Cincinnati shore. I waited until it 
came over, and then got my horse in and we started 
across. Shunning very large pieces of ice, and, with 
poles pushing off the smaller masses and flakes, we 
made our dubious way, until we came near the Cin- 
cinnati landing, when a very large cake of solid ice 
struck the boat, and carried us below the landing 
before we could disengage the boat. We were car- 
ried far below with the heavy piece of ice,- and the 
smaller pieces were crowded against the wharf, and 
flake upon flake w r as piled up until an embankment 
was raised so high that there was no possibility of 
getting on the land, and we were in constant danger 
of being capsized. Every man was to his pole. The 
stream was swollen, and the current swift, and the 
ice, in very large cakes, pressed hard to the shore. 
The boat was jammed between the cakes, and a high 
ledge of ice was banked up against the shore. To 



Elder Wilson Thompson, 321 

push off the floating pieces of ice, and keep the boat 
from the shore, and push her up a strong current, 
full of small pieces of ice, was no easy matter. All 
worked for life, and, finally, we reached the lauding 
where the ice-ledge had been kept open. Here we 
got on land again. It was now after sunset, and I 
had traveled forty-two miles that cold day. Though 
I was now quite wet from the splashing of the water, 
I resolved to press on for home that night, which 
was about thirteen miles distant; and I did get 
home about ten o'clock. My ears, fingers and feet 
were frozen until they blistered. I found my family 
well. The next evening being tired and sore, I laid 
down before the fire to take the cold out of my sys- 
tem. I fell asleep. I dreamed that I was in the 
neighborhood of Lebanon, and traveling east on a 
newly- made road, which ran very straight and was 
quite wide, and every tree and log had been taken 
out of it. I saw that in the middle of this road 
was an old beaten track, very narrow and straight, 
and wore down as if it had been traveled a Ions: 
time. I walked along in the old straight, beaten 
track, which appeared to be only traveled by foot- 
men. While thus walking I became suddenly im- 
pressed that my life was in great danger, and that a 
great persecution had broken out, and that a large 
reward had been offered for my head, and that the 
woods were infested, on each side of the road, with 



322 Autobiography op 

men on the hunt for me, to take my life. I raised 
my eyes and saw, some distance before me, a large 
band of these men, near the left side of the road, 
and who were coming toward it. I thought they 
stopped and looked in every direction. I stood still 
with my eyes upon them ; at length it appeared that 
they had seen me, for they hallooed loudly : " Catch 
him ; that is the man." And I thought they started 
at full speed toward me, screaming and yelling, 
while their feet made a noise on the ground like a 
troop of horse. I suddenly took fright and turned 
to run, and to my satisfaction, soon found that I 
could easily outrun them all. But my mind was 
arrested with the thought that this running was a 
reproach to the cause of God and truth ; for if my 
work were done and my days ended, let me not run. 
God can and will sustain me while he has any use 
for me on earth ; and, as I am now persecuted for 
the truth's sake, this may be the Lord's time, and 
place, and manner, forme to seal my testimony with 
my life. I stopped instantly, and looked at them as 
they were coming like a tempest. I faced them and 
dropped upon my knees in prayer, for the Lord's 
will to be done with me, and that I should glorify 
His name, either by my life or by my death. I heard 
no more of them ; and, after a short time, I opened 
my eyes, but could neither see nor hear anything 
of them. 



Elder Wilson Thompson. 323 

Believing firmly, as I did, that God was glorified 
in my deliverance from these enemies, I arose np 
from my knees and resumed my walk as before. I 
had walked but a short distance until I came to the 
point of a hill, by a creek of beautiful, clear water. 
Here I began to lift with my hands some very large, 
flat rock with perfect ease. I thought they were 
six or eight inches thick and four or five feet square. 
When I had raised them on one edge I thought 
they were for a building, but I had no tools to break 
them to a suitable size. I then rolled one into the 
water, and immediately the rock broke into pieces, 
just the proper size for the building; and the sides 
were so straight, smooth, and square that no ham- 
mer was needed for their preparation. I continued 
to lift them, large as they were, and with perfect 
ease ; and as fast as I rolled them into the water, 
they would fall to pieces as before described. I was 
greatly delighted with this work. I thought in my 
dream, that I soon had a large quantity of the best 
and handsomest building rock I ever saw. Presently 
some friend came along and began to help me. I 
stepped a little further up the point, and found an- 
other such quarry, and I began to roll the rock 
into the water with the same result. I spoke to my 
friend and told him that these rock were as good as 
the first, and they were abundant in different places 
in that hill. 



324 Autobiography of 

I was greatly delighted with this work ; but I 
dreamed it was all a dream, and that its interpreta- 
tion was this : that I must soon pass through some 
sore persecutions on account of the doctrine which 
I preached, and the ordinances I practiced ; but the 
Lord, in His own good time and way, would deliver 
me, and I should see the Church of God "built up 
of living stones, for a habitation of God through 
the Spirit." "With a full assurance and a joyful an- 
ticipation of the realization of this dream, or rather 
its interpretation, I awoke, believing firmly that it 
would be fulfilled. 

The next morning I started to Lebanon to meet- 
ing, tired and sore from my journey and frozen 
flesh. I traveled along alone in the cold, pondering 
on my dream and its signification. I have never 
been much of a dreamer, but this dream and some 
others have made such deep and abiding impressions 
on my mind, that I have never forgotten them ; but 
have surely seen them fulfilled. Perhaps the reader 
may think I am an enthusiast; be this so or not, I 
can not see why God should not, by dreams or 
visions, communicate with His servants now as in for- 
mer times. But I only state these occurrences as 
they took place, and leave the reader to form his 
own conclusions. I will now go on with my narra- 
tive, and if the reader will keep my dream in his 
memory, and also its interpretation, he will be able 



Elder Wilson Thompson. 325 

to lay his finger on the events which I view as its 
fulfillment. In April I moved to Lebanon. My 
regular meetings had all been continued. At 
Brother Drake's I still held meetings on Sunday 
evening as before mentioned. I continued to preach 
for the newly-constituted church south of the 
Little Miami River. 

I will here relate one event, as it may be of inter- 
est to the reader. It took place at Lebanon. A 
lady, named Mrs. Wiles, who had led a female class 
for some years in connection with the Methodist 
Church, had become fully convinced of the errors 
of that Church, both in doctrine and practice, and 
especially as to the practice of -baptism, which she 
considered open rebellion against the ordinance of 
Christ. The result was she could live no longer 
with them. She went to the Church of which she 
was a member, and told them plainly to take her 
name oft" their class-book, as she could not con- 
scientiously be a member of that body any longer ; 
and she had fully resolved in her own mind to offer 
herself to the Baptist Church, and if received by 
them she wished to make her home there. At our 
next Church meeting she, with several others, came 
forward. I told her to begin where the Lord had 
taught her to know and feel the weight of her sins, 
and give the reasons of the hope that was now in 
her. She was so deeply affected that she could not 



326 Autobiography oe 

utter bat a few words. Presently her voice was lost 
in sobs and tears, so we bad to wait for her to sub- 
due her feelings, and again she would be overcome 
as before. These efforts were repeated a number of 
times. The house was crowded, and a number of 
the most prominent members of the Methodist 
Church were present. Their principal class-leader 
stood leaning against one of the columns which sup- 
ported the gallery, for the seats were all full. After 
she had made some fruitless efforts to proceed, the 
class-leader said to me : " You need not delay on her 
account; for she has long been a member of my 
class, and she is not lit to become a member of the 
Baptist Church." I turned to him and said: "Is 
not Mrs. Wiles a full and honorable member of 
what is called the Methodist Church?" He an- 
swered: "Yes, sir." "Has she not led a female 
class?" He answered: "Yes, sir." "Has she not 
been for some years regarded as an orderly, pious, 
and godly woman, and as a female member highly 
esteemed ? " " Yes, sir," said he. " Then," said I, 
"How much better, in your opinion, must persons 
be, before they are even fit to become members of 
the Baptist Church, than the most pious, orderly, 
and exemplary persons in the Methodist Church?" 
He said he did not know. 

I replied to him that she would be able to talk 
directly, and then the Church could decide whether 



Elder Wilson Thompson. 327 

she had the prerequisites for membership and gospel 
fellowship among us. Then I said to Mrs. Wiles : 
" Give us a relation of the way the Lord has led 
you, and why you have come to this church seeking 
a home, and why you have left the Methodist So- 
ciety?" She now seemed perfectly composed in 
mind. Her relation was full and clear on all the 
points of Christian experience, and of faith, repent- 
ance, and a good hope through grace. Then she 
explained how she was taught by the Methodists, 
and how she fell in with them ; also how her mind 
had been exercised as to the doctrine, the ordinances, 
and discipline of the true Church — all of which she 
found in the Baptist Church, but the very reverse 
she had found in the Methodist. These were her 
reasons for leaving them. She was cordially re- 
ceived and baptized, and long continued to be a 
sound, an orderly, and zealous member. 

After some time this work gradually decreased. 
The Church paid my house-rent, and furnished wood 
and provisions for my family, and I gave myself up 
to the work of the ministry. I now preached one 
Saturday and Sunday in Lebanon, one at Mill 
Creek, one at Pleasant Run, and one at Sugar 
Creek, and two days in each month at Wilmington, 
Clinton County, about twenty miles east of Lebanon, 
and also two days each month at the new church 
south of the Little Miami River. I spent the re- 



328 Autobiography of 

mainder of my time among different churches, and 
in going from place to place, and in writing a book 
entitled " Simple Truth." When this book came 
out the persecution of my dream, above stated, be- 
gan with great violence. Two learned ministers, 
one a teacher and the other a student in the college 
at Oxford, Ohio, together with the Oxford Church, 
opened the campaign by publishing a pamphlet as 
a review of my book, and a letter was written to 
the White Water Association in which, as well as in 
the pamphlet, my writings were misrepresented, and 
I was arraigned before the world and my brethren 
as a Bramin, a Socinian, an Arian, a Sabellian, a 
believer in the Alcoran, in short, as a teacher of 
doctrines containing a mixture of all the ancient 
heresies which had troubled the church. Soon after 
these productions there came out another pamphlet 
by an Elder Fairfield, and afterward another by El- 
der Mason, of whom I have before spoken. These 
several publications, with the personal influence of 
many ministers and members of the Baptist Churches, 
produced great excitement, and many misrepresent- 
ations were spreading through the country. From 
these circumstances the world, and more especially 
those of other denominations, felt emboldened to 
fall on me and to do all in their power to sink me 
if possible below recovery, and to load me down 
with reproaches and disgrace. The Churches for 



Elder Wilson Thompson. 329 

which I preached and the Baptists generally, and 
the associations stood firmly by me; but some of 
them gave me very strong hits for being too san- 
guine in believing that patience, forbearance, and 
kindness on my part, and a calm and deliberate ex- 
amination of the Scriptures, and their plain teach- 
ings (on the points investigated in my book) by the 
friends aud churches would bring me out all right. 
I also published another book entitled the " Tri- 
umphs of Truth." In this book I undertook to 
prove by Scripture language every disputed point in 
my first book. I published some letters to the Ox- 
ford Church, and to the two ministers who had pub- 
lished the pamphlet in review of my first book ; and 
I fully exposed their misrepresentations in an appen- 
dix. When this book came out it quieted the 
tumult. One of the ministers confessed his wrong, 
and the Oxford Church finally went down. The 
other editor of the review removed to Kentucky, 
and soon after died. Elder Mason lost his influence 
in Ohio and moved to Wayne County, Indiana, 
drew a small number from the Elkhorn Church into 
his views for a time, but he and his party both finally 
came to the church and made a confession and were 
restored. He died an Elder in the White Water 
Association. 

The time for the meeting of the White Water 
Association came on and Elder Stephen Guard and 
28 



330 Autobiography of 

myself, with several brethren, were appointed by the 
Miami Association to bear a corresponding letter to 
the White Water Association, to meet with the 
Franklin Church, Fayette County, Indiana, onWhite 
Water, some four miles below Connersville. 

When on our way to that place, near Oxford, we 
met some brethren who began to urge on me to re- 
turn home by all means, for a letter had been sent 
from the Oxford Church, and I was to be rejected 
from a seat in the association, and would receive no 
entertainment. I told them whatever treatment I 
might meet with I should go on, and hand in the 
letter, and discharge the duties which the Miami 
Association had given into my hands ; and then I 
should act as circumstances might dictate. We went 
on our way in rather a melancholy mood. I was a 
stranger and had never been at the Church where 
we were to meet, and had attended the Association 
but a few times. My acquaintance was very lim- 
ited, either with ministers or members of tbat asso- 
ciation, and I felt like a stranger in a strange land. 
I said to Elder Guard : " I suppose I shall have to 
hunt for a tavern to get lodgings, and so we will be 
separated at night." He replied that our horses 
should not part. This was before I had published 
my second book. When we came to the place, we 
found a very large crowd, and Elder Minor Thomas, 
of New York, was reading a hymn, preparatory to 



Elder Wilson Thompson. 331 

preaching the introductory sermon. We dismounted 
in the grove, and was about to hitch, when an elderly 
gentleman, by the name of Pierce, a stranger to us 
all, but who knew me, came forward and intimated 
that he lived in the house on the bank of the river — 
it was the nearest house to the stand, " and," said 
he, " as your horses have traveled a good way, I 
will take them under my care, and you can walk 
backward and forth to the meeting, and let your 
horses rest. You can make my house your home." 
I thanked him and introduced Elder Guard and the 
brethren, and said : " If you can take us all in, we 
shall be glad to accept your generous offer." He 
said, he was prepared to receive all of us. I felt 
encouraged by this providence at such a trying mo- 
ment, for, as such, I viewed it. We went up near 
the stand and heard a good sermon delivered by 
Elder Thomas, after which the Moderator called for 
the letters from the several churches to be read. 
When Oxford was called for, many of its partisans 
went on the stand and others stood about it. The 
letter was very lengthy; and while it was being read 
the Moderator said, he believed such a letter as that 
ought not to be read on the stand ; to which one of 
the authors of the review replied: " Let it be read; 
it is from one of our churches, and is well worth 
hearing." The Moderator took his seat, and the 
letter was read. He then announced that the asso- 



332 Autobiography of 

eiation, and all that were interested in the business 
department of it, would now repair to the house; 
and, after a short recess, preaching would recom- 
mence on the stand. As we were going to the 
house, I was accosted by a stranger who seemed to 
know me. He said: "Ah, and are you here? At 
what time did you come? Did you hear that letter?'' 
I replied that I heard it all. "And what did you 
think of it?" "Why," said I, "I think they have 
put in too much powder, and have entirely overshot 
me; and, as their powder will be wasted by to-mor- 
row, and so be found very scarce, they will under- 
shoot me then, and so I shall not get hit at all." 
He said : " May be so ;" and turned away. After 
the association was organized, Elder Lewis Dewees 
was chosen Moderator. The Miami letter of cor- 
respondence was the first called for. I arose and 
handed it in. It was read, and all the messengers 
cordially invited to seats in the deliberations of the 
association. Here, I supposed, my seat would be 
objected to, and the investigation respecting me 
would commence ; but not a word was said. I still 
waited until all the letters of the corresponding as- 
sociations had been read and disposed of, and then 
I obtained the floor and said : " I rejoice to perceive, 
in the friendly reception you have given the letter 
from Miami, which I have handed in, abundant 
evidence of the harmony and uninterrupted brotherly 



Elder Wilson Thompson. 333 

correspondence that -still exists among us. And now 
I have discharged the duties which my association 
required of me to do, and you, by inviting me to a 
seat with you, have showed your regard for the 
body which sent me here. Now I wish to call your 
attention to a letter from one of your churches, and 
which was publicly read on your stand this day, in 
which I am personally assailed, as being a heretic, a 
Bramin, a Mohammedan, and a believer in about all 
other species of heresy, both ancient and modern, 
which have ever troubled the church. I am per- 
sonally attacked by one of the churches of your 
body; and yet I am sitting with you in council, 
without your offering any reproof, or any mani- 
festation of your disapprobation of that church's 
course. If I am guilty of even one-half of what 
they have accused me of, I can not be worthy of a 
seat with you in council, or of any other Christian 
body; and if that church has basely misrepresented 
my writing, as I now charge them, then I can not 
sit with them in this association. I say this only for 
myself, as an individual, and I add, upon my own 
responsibility, that I am ready to meet any com- 
mittee that either this association, or the Oxford 
Church, may appoint. I think I can prove that all 
they have said, in that letter, about the heresies of 
my writing, are misrepresentations of my book. 
Therefore I can not sit in this association until I 



334 Autobiography of 

know by some expressive act of her's, her disappro- 
bation of that church and her letter. I, therefore, 
for myself, personally and individually, decline 
taking a seat under present circumstances." £To 
one made any reply, and, for sometime all was 
silent Then a motion was made, and carried, to 
refer the Oxford letter and the whole matter to 
the committee on arrangement, so that it should 
come in as an item of business on the morrow. 
Thus the matter ended on Friday. Elder Guard 
was appointed to preach on the stand first, on Sat- 
urday morning. After we went to our place of en- 
tertainment and had dined, Elder Guard and myself 
took a walk in a meadow. We both felt sad and 
gloomy. 

After walking some time in silence I said : 
" Well, Brother Guard, contrary to the wish of the 
Oxford combination, who did not intend that either 
of us should preach to the people from the stand 
where that letter was read, God has so ruled it that 
you are to preach to-morrow morning; and I do 
hope and pray that the Lord, who has called and 
sent you to feed His sheep and lambs, will be your 
present helper in time of trouble." He remarked 
that he was surprised at the appointment, "for," 
said he, " I plainly saw that neither of us was to be 
put on the stand, and the association was not to 
take any action on our case if they could prevent it, 



Elder Wilson Thompson. 335 

and so their letter would stand in full force; and the 
association, by her silence, would seem to indorse it. 
This was their policy, and yet I was appointed with- 
out any visible opposition. From the time it was 
announced that I was to occupy the stand I felt like 
Samson." He stopped suddenly, trembling with 
emotion. I said that I was glad that he felt so 
strong, and added : " I do hope that your looks may 
not be timid." Said he : " I feel very weak ; it was not 
in regard to strength that I felt like Samson ; but 
when he grasped the pillars he cried : ' Lord, help 
this once.' So I now pray, ' Lord, help this once, 
for I am not able' " — and he burst into tears. We 
both stood weeping for some time together. At 
length I said : " My brother, these people have not 
so much against you as they have to the company you 
keep. I am the victim they came to sacrifice. 
Your doctrine, 'tis true, is the same as mine, but 
my book, they perceive, lays the ax at the root of 
'Fullerism,' which has long been their hobby, and 
they are now seeking for an advantage to prostrate 
the book and me both ; not by any fair Scriptural 
investigation, nor by letting my book go before the 
people to speak for itself, but by that letter, sent by 
the Oxford Church (the very seat of learning in the 
West) to the association. This is their policy to 
keep us both out of the stand., and prevent the asso- 
ciation from taking any action on the letter, but let 



336 Autobiography of 

it all pass as though it was approved and endorsed 
by her. Then their condemnation of all the alleged 
heresies they have accused me and my book of ad- 
vancing, will seem to be indorsed by the silence of 
the association, and by our being rejected from the 
stand. But I believe that the God who has com- 
mitted to you a dispensation of the gospel of His 
grace has so far restrained the wrath of men that it 
shall praise Him • and prejudices that were intended 
to be fixed on the minds of the people, and es- 
pecially on the churches and brethren, will, in some 
degree, be removed. Let them succeed as they may 
with me, I am in the hand of God in this matter ; 
and, if it be His will that I should preach here, He 
will so have it. I shall submit and leave it all with 
Him, for I am far too ignorant and unworthy to dic- 
tate in such a case. I feel to say, l Not my will, but 
thine be done, Lord.'" 

When Saturday morning came we went to the 
meeting-house, and when the bill of arrangement 
of business was reported, received, and made the or- 
der of business for the day, not one word appeared 
about that letter. I then saw that it was to be 
passed over without any action of the association, 
unless it was to be called up by motion, if I should 
go to the stand to hear preaching. Soon a call 
came from the stand requesting Elder Guard to go 
out, for that an immensely large crowd of people 



Elder Wilson Thompson. 337 

were in waiting to hear him. The Moderator called 
for him to go and preach to the people. The Elder 
came to me and got my Bible and hymn-book. I 
saw his countenance was unusually solemn. He 
walked out and quite a number followed him. I 
kept my seat to watch the movements of the busi- 
ness. When I began to hear the loud, strong voice 
of the Elder sounding aloud, my mind became 
deeply and powerfully impressed with a desire to 
know if the Lord was with him in his time of need. 
I could sit there no longer, and so stepped out and 
went near enough to the stand to hear every word. 
I saw at once that he was in one of his happiest 
moods of preaching. I stood by a tree until I felt 
as confident that God was with him for good, as I 
could have been had I seen His glorious presence 
with my natural eyes. I then returned, to the 
house, fully satisfied that God would in some w T ay, 
beyond my comprehension, overrule this thing for 
His glory and the good of the Church and His peo- 
ple. When the bill of arrangement had about gone 
through, Elder Thomas took me out and said : 
" That letter which was referred to the committee, 
was not attended to as directed by the association, 
and if you wish it I will bring it up by motion, 
after the bill has been gone through." 

Said I: "I should surely feel much relieved to see 
the association act on the case." He replied that he 
29 



338 Autobiography of 

would make the motion at the proper time. We 
then went into the house. When the ballots were 
cast for the preachers to occupy the stand on Sun- 
day, I was truly surprised to hear my name an- 
nounced as one of them, and that I had the highest 
vote. The rule was then that the one having the 
highest number of votes should preach last. At the 
proper time Elder Thomas made his motion, which 
was carried. Several persons said they did not know 
what the association could do in the case. The let- 
ter had been written by one of the churches, and 
she could write on any subject she chose*. One min- 
ister said he did not see what I could wish the as- 
sociation to do, more than she had done. She had 
invited me to a seat, and had appointed me to 
preach on her stand to-morrow ; and he thought all 
that was enough, and he wished to know of me what 
would satisfy me. The Moderator then called on me 
to say what T wished the association to do in the 
case. I then arose and said : " This association has 
heard that letter from the Oxford Church read pub- 
licly on her stand-, in a mixed assembly of people, 
both saints and sinners, believers and infidels, and 
in the hearing of both the messengers from the 
churches of your own body and from the wide range 
of your correspondence. I am a stranger among 
you; the attack was personal, and made before some 
thousands of people, charging me with almost every 



Elder Wilson Thompson. 339 

heresy that can be named; so here I stand as a con- 
demned heretic, of the worst sort, by the authority 
of one of your churches. After all this, when I 
handed in the corresponding letter from Miami that 
association was not accused by any church, and, of 
coarse, this association in receiving that letter, could 
do nothing else than invite its accidental messengers 
to seats with you. This was all done as a matter of 
course, and I, being a messenger, was, of course, in- 
cluded, as no personal objection was made. Now 
all this gave no expression of the mind of the asso- 
ciation either for or against the course of that church 
or their personal attack on me as an incorrigible 
heretic; unless, indeed, their silence on the matter, 
and passing it over as though it was all right, be 
construed into an implied approbation of that 
church, and a justification of its course, as well as 
their belief that I am guilty of all the heresies which 
I have been charged with by that church. I saw 
this was the design of my accusers ; for to avoid any 
investigation of the matter they raised no objection 
to such a heretic having a seat in council with them. 
This left me but one course to take. I refused a seat 
and charged them with base misrepresentations, and 
declared my readiness to substantiate my charge by 
a fair investigation ; but this was treated with si- 
lence, and the letter was handed over to the commit- 
tee on arrangement, to be taken up in the order of 



340 Autobiography or 

business on Saturday. But this order of the associ- 
ation was strangely passed over without any notice 
whatever in the report of the committee, and the re- 
port thus deficient was made the business of the day. 
So that if Elder Thomas had not directly brought it 
up by motion, before the association, I suppose that 
no expression would have been given nor any inves- 
tigation entered into. And } r et my accusers seem to 
suppose that the association has done all that she 
could do to satisfy me ; because she received a cor- 
responding letter at my hand, and also appointed me 
to preach on the stand on Sunday, and had excluded 
me from a seat in her council ! Now, I am called 
upon to say what more I wish the association to do 
in the case. It has been said that a church has a 
right to write on what subject she pleases; then, if 
she chose, she can fill a long letter with slander, de- 
traction, falsehood, and misrepresentation, and even 
presumption, blasphemy, and persecution, and yet, 
strange to add, the association can not reprove or 
admonish a church of her body for sending such a 
letter to her! Every person must see the fallacy of 
such a position. I am disposed to be satisfied with as 
little as the nature of the case will admit. I do not 
wish to dictate to this body what they should do ; 
but I will now propose to you that if by your invi- 
ting me to a seat with you, I am to understand that 
it is a full expression of your fellowship for me per- 



Elder Wilson Thompson. 341 

son ally, notwithstanding all that the Oxford letter 
has said, and also that by your electing me as one 
to preach to-morrow, you mean to declare by this act 
that after all the grievous charges of heresy con- 
tained in that long letter from the Oxford Church, 
you still believe the doctrine contained in my book, 
and are willing to have it preached among you ; or, 
by a resolution or motion send a reproof upon your 
minutes to that church for sending such a letter to 
you, and thus caution all the churches against send- 
ing any such letters for the future ; and, in addition, 
grant me a certified copy of the letter, as it was per- 
sonal, to take with me and use as prudence and cir- 
cumstances may dictate, I shall be content." To this 
proposition the association cordially agreed. The 
reproof and caution were spread upon the minutes 
of that session, and I got a certified copy of the 
letter. 

The Sunday meeting was immensely large. T 
spoke last, taking for my text the words : " Philip 
began at the same words and preached unto him 
Jesus." I began by showing that the eunuch was 
on his return from Jerusalem, where he had been 
transacting some business for the Queen of Candace, 
and had probably got a copy of the prophecies of 
Isaiah, and the part he was now reading was to be 
found in the fifty-third chapter of these prophecies. 
The whole connection showed conclusively that the 



342 Autobiography of 

prophet was speaking of the Mediator in behalf of 
his people. I can not now give an entire and cor- 
rect synopsis of my sermon from memory, but I en- 
deavored to show that in the person of this Jesus 
were two whole and distinct natures, divine and hu- 
man. That in His human nature He was God's 
holy child Jesus, and in His divine nature He was 
God, to the exclusion of all persons real or imagin- 
ary, which were distinct from Him. In His holy, 
harmless, and undefiled manhood or humanity, He 
was set up from everlasting, or ever the earth was. 
That His goings forth was from everlasting. This 
Jesus, the executor of the will of God His Father, 
in which will, testament, covenant, counsel, or what- 
ever appellation it may be expressed by the Media- 
tor or executor, was verily fore-ordained before the 
foundation of the world. He was to be the head, 
the life, the shepherd, the husband, the prophet, the 
priest, and king of all His people. His members, 
His heritage and portion, yea, all His saints were 
given to Him, and chosen in Him before the founda- 
tion of the world ; not indeed on account of some 
good in them or foreseen to be done by them, but 
they were so chosen that they should be holy and 
without blame before Him in love. To secure to 
them this high and holy destiny, God in His will 
settled an inheritance upon them, having predesti- 
nated them to the adoption of children, and so they 



Elder Wilson Thompson. 343 

receive the inheritance, being predestinated accord- 
ing to the purpose of Him who worketh all things 
after the counsel of His own will. This chosen peo- 
ple, these predestinated heirs are given to Jesus, and 
in Him are blessed with all spiritual blessings in 
heavenly places, according to that early choice and 
predestination of love by which they were chosen as 
His people, His portion, and the lot of His inherit- 
ance. Grace was given them in Him before the 
world began ; and the great and precious promises 
or guarantees of God's will were ordained to their 
glory. In this way I showed that God was from 
everlasting God; and as such, was the testator of 
His immutable will, covenant, testament, or counsel. 
Jesus was from everlasting the Mediator of that will, 
and in this legal and indissoluble relation to Him 
or in Him, believers are one with Him. He is the 
Head over all things to the Church, and as members 
in particular, and members one of another, all fitly 
joined together and compacted by joints and bands, 
constitute the body of Christ and make up the full- 
ness of that body. Thus all its members are com- 
plete up to the original or eternal measure of the 
fullness of the stature of Christ; and from His full- 
ness He furnishes all of them with such gifts and 
blessings as would fit them for their respective places 
in His body, which they as members were to fill. 
So of His fullness have all we received, and grace 



344 Autobiography of 

for grace. Thus Christ was the Head of the Church 
and the Saviour of the body. So there is one God 
and one Mediator between God and man, the man 
Christ Jesus. Now a mediator is not a mediator of 
one, but God the testator is one; and His chosen 
heirs, as men, are now legal relations as joint-heirs 
with the man Christ Jesus, who was appointed heir 
of all things. He, therefore, legally stands between 
God and these heirs in His will as Mediator — a re- 
lation He sustained to them before time besran. 
This Mediator was called Wisdom, because all the 
hidden wisdom of God's will was in Him, and in 
time He should make it known, just as He has done, 
as we may read in the eighth chapter of Proverbs. 
But when by this wisdom God made the world, this 
wisdom was called His Word ; as it is said : " By 
the word of God the heavens were of old and the 
earth standing in the water and out of the water." 
This Word of God was that by which He produced 
all things and formed them according to His wisdom 
and by the word of His power. God put forth His 
wisdom and power in the creation and order of all 
things, in and through the medium of His Word, 
therefore as man was made a living soul, that is, a 
natural, accountable, and conversational being, he 
was to govern the lower world and all its hosts by 
His Word. So God, who gave language to man by 
which to communicate to each other, and this Modi- 



Elder Wilson Thompson. 345 

ator of God's will being the organ or medium of 
God's communication to man, and, commonly, in 
language, it is proper that this medium should be 
called the " Word of God." Moreover, all the vol- 
ume of words of truth which God has revealed and 
made known to the sons of men, were then hid in 
God as His un revealed wisdom ; yet all this was es- 
sentially in the Mediator, and by Him to be declared 
in the fullness of time. This name "Word" is 
therefore not only proper but full of instruction. 
This voice, or Word of God, was heard by Adam, 
in the cool of the day, where he had hid himself 
through conscious guilt and shame, for his naked- 
ness and crime were now upon him. The crown of 
earthly glory had fallen from his head, and the light 
of God's smile had darkened on his brow. His un- 
born race was sunk with him under the gloom and 
power of death. The Word of God called him to 
an account, and pronounced special penalties which 
should spring up from the earth ; now it will bring 
forth briers and thorns for his sake, or on his ac- 
count, and the beasts, the fish, the fowl, the reptiles, 
and the insects, are no longer in quiet subjection 
under him, but stand arrayed against him to devour 
his flesh and suck out his blood. Surely this awful 
crisis — when horror and despair seemed depicted on 
the entire universe — was a proper moment for the 
Word of God to 2rive some intimation of the will 



346 Autobiography of 

of His Father, which He as Mediator was to fulfill. 
He there implied a threat to the serpent, saying : " I 
will put enmity between thy seed and her seed ; it 
shall bruise thy head and thou shalt bruise his 
heel." This was the first revelation of the media- 
torial work of this Jesus, whom Philip preached to 
the eunuch. 

In the symbolical offering of faith we see another 
exhibition of the same dawning hope, and the mode 
of its accomplishment by Abel's acceptable offering, 
a type of the sacrifice of this Jesus. Ere long 
the Mediator, as man, declared to be man, in human 
form, appeared to Abraham, in company with two 
other men, on their way to Sodom. Something pe- 
culiar appeared in this man, wherefore Abraham in- 
terceded with him, as with God, for Sodom. This man 
made a direct promise to Abraham, of Isaac, as a 
seed in which all the nations of the earth should be 
blessed, and said that the child of promise should be 
brought forth by Sarah. This was the word of God 
to Abraham ; but the man of God's right hand re- 
vealed it to him. Here was a plain historical narra- 
tive of a fact, which the inspired historian records 
as a fact; and if we have like precious faith with 
Abraham, we must believe as he did. The man who 
stood before Joshua with a drawn sword in his hand 
and declared himself to be come forth as the cap- 
tain of the Lord's host, is another plain fact re- 



Elder Wilson Thompson. 347 

corded by an inspired historian ; and the proto- 
niartyr, Stephen, declares that Jesus was with the 
Church in the wilderness. Still another narrative, 
equally plain, is recorded of Manoah and his wife, 
seeing and conversing with a man — a mysterious 
man — concerning the birth of Samson. This man 
was also seen by the heathen Nebuchadnezzar, in the 
" burning fiery furnace," with the three Hebrew 
children, and his form was like the Son of God. 
This is another plain narrative recorded by the in- 
spired historian, and must be either true or false. 
If true then this Jesus, as man, did actually pre-exist 
before he was born of Mary. All these plain narra- 
tives are fully and forcibly corroborated by the 
prophets to whom the word of the Lord came say- 
ing : " Thus saith the Lord," so and so. This same 
Jesus is the word of the Lord, which came to the 
prophets when they were searching what and what 
manner of time the Spirit of Christ, which was in 
them, did signify wheu it testified beforehand the 
sufferings of Christ and the glory which should fol- 
low. Christ himself, who is the faithful and true 
witness, the beginning of the creation of God, set- 
tled this question by a constant reference to his pre- 
existence with God. We meet with many such say- 
ings as the following : " What and if ye shall see the 
Son of Man ascend up where He was before ?" " I 
proceeded and came forth from God ;" " I came not 



348 Autobiography of 

of myself, but He sent me ;" " Before Abraham was 
I am ;" " He that ascencleth is the same that de- 
scendeth into the lower part of the earth." Now, 
in numerous similar references to His former exist- 
ence with God, and of His coming out from God, 
and being sent from God, and of His returning back 
to God, all prove positively His pre- existence. If 
this were not true, why did Jesus pray to His 
Father for the same glory which He had with Him 
before the world was ? If this pre-existence was 
not true of His subordinate or human nature or 
manhood, how could He be sent? We know He 
was sent not to do His own will, but the will of God 
who sent Him — to do a work which God had given 
Him to do. Surely, David, in the Psalms, recog- 
nized His existence as a man ; for he calls Him " the 
man of God," even " the Son of Man which God 
had made strong for himself." Surely, another of 
the holy prophets recognized Him as a man existing 
in his day, for he calls Him " the man that is God's 
fellow." And Daniel, another of the prophets of 
God, saw in a vision one like the Son of Man com- 
ing with the clouds of heaven, and approaching this 
Ancient of Days ; and they brought Him near be- 
fore Him. The holy apostles also bore witness to 
the same truth, as did also John the Baptist, who 
declares that this " Jesus was preferred before him, 
for He was before him." Now John was born of 



Elder Wilson Thompson. 349 

Elizabeth,, about six months before Jesus was born 
of Mary. So if He did not exist previous to His 
birth of Mary He was not before John. The apos- 
tle John confirms the above testimon} T to the doc- 
trine of the pre-existence of the man, Christ Jesus, 
as borne by the inspired historians, prophets, and 
apostles, with John the Baptist, and even by Christ 
himself. This holy man says : " In the beginning 
was the Word, and the Word was with God and the 
Word was God." And again : " The Word was 
made flesh and dwelt among us, and we beheld His 
glory (the glory as of the only begotten of the 
Father), full of grace and truth." Again, he says : 
"The same was in the besrinnino: with God." 

Now, as the Word was with God, and as the 
Word was made flesh and dwelt among the apostles, 
as the only begotten of the Father, we think the 
point of his pre-existence settled. But if any doubt 
should remain on the mind of any one, after all 
these Scripture quotations, it should be expelled by 
the most unequivocal testimony of this same wit- 
ness, where he says, in speaking of this same Word : 
" That which was from the beginning, which we 
have heard, which we have seen with our eyes, which 
we have looked upon, and our hands have handled 
of the Word of life ; for the life was manifested, 
and we have seen it and bear witness, and show 
nnto you that eternal life which was with the 



350 Autobiography of 

Father, and was manifested unto us ; that which we 
have seen declare we unto you, that ye also may 
have fellowship with us ; and truly our fellowship is 
with the Father, and with His Son, Jesus Christ. 
And these things write we unto you that your joy 
may be full." 

This testimony includes all the apostles under the 
pronoun we — we who have heard, and seen with our 
eyes, looked upon and handled, and whom we have 
preached, written and testified of> with a view to 
settle the faith of all the saints and all churches, on 
this very point ; so that their fellowship may be 
with the apostles, as their agreement or fellowship is 
with the Father, and with His Son, Jesus Christ. 
This very Jesus, whom Philip preached, was then 
truly as the Word, in existence with God from the 
beginning and was manifested to the apostles, and 
they were fully qualified as witnesses in the case. 
The result is incontestible. Jesus as Mediator — the 
man Christ Jesus — did exist from the beginning 
with God; and "was manifested in these last times 
for you who believe in God, who raised Him up 
from the dead." If all this infallible testimony can 
be spurned as heresy, then the whole Bible may be 
rejected as a novel, and the actual existence of Je- 
sus denied ; for how do we know that Jesus lived at 
all, about Jerusalem, only as His apostles, evangel- 
ists, and John the Baptist have told us, and histo- 



Elder "Wilson Thompson. 351 

rians have recorded it, as Luke and others did. 
Now, as these and the inspired historians and 
prophets of the Old Testament have told us that 
Christ was both seen and heard by them, from the 
beginning — we can trace Him all along, at various 
times and places — how can some among you deny 
His pre-existence, and boldly, in the face of God, 
His Word, His Church, and the world, charge the 
doctrine as the worst of heresies? So far we have 
examined a few of the many witnesses to prove that 
this Jesus, which Philip preached, was not, even in 
his subordinate nature, as man, or creature, of yes- 
terday, springing first into conscious existence at 
Bethlehem, when born of Mary. This low and 
contemptible notion of the man Jesus not only 
eclipses the personal glories of the Mediator, but 
dishonors God's wisdom and will in appointing a 
nonentity as mediator, leaving all the patriarchs, 
fathers, prophets and saints, who lived during the 
first four thousand years of the world, without any 
mediator between them and their God; for the only 
Mediator is the man Christ Jesus. It also, in effect, 
denies that God loved them in Christ, blessed them 
in Him, gave them eternal life in Him ; in a word, 
this sophistical theory undermines the whole re- 
vealed system of redemption in Christ Jesus. 

"We now claim with confidence that we have 
proven incontestibly, not only that he did exist be- 



352 Autobiography of 

fore the world began, but also that he did frequently 
appear to Adam, to Abraham, to Joshua, to Ma- 
noah, to Nebuchadnezzar, to David, to Daniel, and 
many of the fathers, prophets, and saints, as MAN, 
in the active and actual discharge of the laborious 
functions of the mediator between God and them. 

I have thus shown the eternal glories, faithful- 
ness, grace, and fullness of the Mediator in his man- 
hood, or human nature, with God, and among His 
people, as the messenger or angel of God's presence; 
or, if you would better understand this phrase — the 
ever-living Mediator, the executor of God the 
Father's immutable will. So the saints of old were 
often made to rejoice, not in that which did not ex- 
ist, but in the living God of Israel, and His re- 
deemer the Holy One of Israel. In all the early 
appearances in His manhood there was a constaut 
manifestation that the God of Abraham was in and 
with the man. We shall admire the testimony of 
His divine nature, and see whether this was simply 
the divinity of one-third of the Godhead, or the 
whole of it. 

I am publicly accused of heresy, because I not 
only believe, preach and have Written, on the pre- 
existence of the man Christ Jesus, as the Mediator; 
but also because I maintain that this Jesus, in His 
Divine nature, is the true God, to the exclusion of 
all other persons, beings or things that are distinct 



Elder Wilson Thompson. 353 

from Him. By the term "person" I understand is 
meant an individual. So I learn from words, which 
are signs of ideas, that a person is an individual, and 
that distinct and separate. Therefore, as there are 
many persons in the Godhead, distinct from each 
other, and each one of these Divine and distinct 
persons, being separately considered, is truly and 
properly God, there must be just as many distinct, 
or separate individuals, and each one a God, true 
and proper. Now if words are signs of ideas, the 
words are the signs of the true and proper Gods, 
separate and distinct from each other. This Popish 
heresy I have exposed. Let the advocates of this 
Papal tradition roar and vent their venom as they 
may, and labor to rob this Jesus of all the divine 
glories, excepting what belongs to the second one 
of these three divine persons, separately considered. 
Now the Word, which was with God in the begin- 
ing, and was made flesh, was the man ; but in the 
divine nature of that Word, the Word was God. 
So the Word was both God and with God. While 
there was no God with Him, this could not be true 
if the Word was a distinct person from the Father; 
and, as such, w T as truly and properly God. If the 
whole fullness of the Godhead dwelt in the man 
Christ Jesus, then there could be no part of that 
fullness left out of Him, to remain among other per- 
sons distinct from Him in whom its whole fullness 
30 



354 Autobiography of 

dwelt. The Father, whom they call the first person, 
dwelt in Him, for He says : " The Father that 
dwelleth in me, He doeth the works." " I in the 
Father and the Father in me." " I and my Father 
are one." If these, the Father and the Word, were 
two persons, they were both in Christ, and not dis- 
tinct, but one. The Holy Ghost, or Holy Spirit, 
which they say is the third person, is in Him. 
Jesus is the Spirit of prophecy. " Holy men of old 
spake as they were moved by the Holy Spirit." But 
this Holy Ghost was, u the Spirit of Christ which, 
was in them, when they testified beforehand the 
sufferings of Christ and the glory which should 
follow." This Holy Spirit was not in Him by 
measure. A measure of the Spirit was given to the 
prophets, apostles and all God's people, to profit 
withal, but it was all in and upon this Jesus, and not 
distinct from Him. It follows, of course, that if 
three were persons, they were not distinct persons, 
but all three were one God, in one person, and 
" these three, the Father, the Word, and the Spirit"- — 
the three that bare record in heaven — are all in the 
one person of this Jesus, who is properly the visible 
form of the invisible God. This truth is stated most 
emphatically by Isaiah, in these words, dictated by 
the Holy Ghost : " Unto us (the people of God) a 
child is born ; unto us (the same people) a Son is 
given ; the government shall be upon His shoulders." 



Elder Wilson Thompson. 355 

This bora child, this son given, surely describes 
Christ's manhood, while His name is indicative of 
His Godhead. " His name shall be called Wonder- 
ful, Counsellor," — and what can be more wonderful 
than for a child to be born, a son given who was 
both God and man, God being His Father, aud 
Mary, one of the fallen daughters of apostate Adam, 
His mother. Yet, at His conception, the Holy Ghost 
came upon Mary and hallowed her, and "the power 
of the Highest overshadowed her. Therefore that 
holy thing which was born of her shall be called 
the Son of the Highest." Is this not wonderful in- 
deed, that the Holy Ghost should be actually en- 
gaged in His conception, preparing a sinful mother 
of Adam's fallen race to bear a holy, sinless child — 
Jesus, who was "holy, harmless, and undefiled?" 
All His works and doings were also wonderful. 
Counsellor — This item of His name He amply fills. 
The mysteries of God's holy will were to be revealed 
by Him. All things are open and plain before Him. 
All the treasures of Divine wisdom are in Him. 
His eyes are over the righteous, and His ears are 
open to their cries; and they come boldly to His 
throne of grace in every time of need. what a 
Counsellor He is, and with what freedom and con- 
fidence Christians may come and consult Him under 
all their trials, afflictions, and persecutions. Surely 
He is worthy of the name Counsellor. " The gov- 



356 Autobiography of 

ernment shall be upon His shoulders." I have 
omitted to remark on this part of the text until 
now, because it attributes to Him the government, 
and not a name; and, therefore, might be more cor- 
rectly understood and applied to Him, as both God 
and man in one person. The government shall be 
upon His shoulders. The government of the earth, 
the starry heavens, the seas, and all their varied 
hosts, are under His control. Even heaven and hell 
are all subject to His government. But, more espe- 
cially, in the light of this prophecy, the government 
of His chosen people, His Church, His kingdom, as 
King of saints, to whom as a child, He was born, 
and, as a Son, he was given, seems to be intended 
for a full development of His superior and infallible 
qualifications, as a Governor. I shall examine His 
appellations analytically. He is called, The Mighty 
God. " The " being a definite article, defines one 
kind or species, distinguishes Him from all other 
beings, individuals, or persons of the same species. 
The word "mighty" being an adjective, qualifying 
the noun " God," it follows, then, that all persons, 
although they may be said to belong to the same 
nature, or essence, yet being distinct from this gov- 
ernor, can have no valid claim to an equality with 
this personage, who is here called by name, The 
Mighty God. 

If one shadow of a doubt should still hover over 



Elder Wilson Thompson. 357 

the most beclouded mind, it surely must be dispelled 
by the next item of His majestic name — the Ever- 
lasting Father. Here again the same definite article 
is found separating this person, on whose shoulders 
the government shall rest, from all other persons 
that may be imagined, of the same nature. The 
word " everlasting" — the adjective qualifying the 
noun " father" — shows that this father is the very 
God and Father of the man Christ Jesus. The Je- 
hovah of the Jews, the God of Abraham, Isaac, and 
Jacob, who claims the confidence and worship of all 
His people, and under the most awful sanctions, for- 
bids us to know or to reverence any other person, 
being, thing, real or imaginative, distinct from Him ; 
" but Him only shalt thou serve." The closing item 
in His name seems to be designed to show the perpe- 
tuity and glory of His government, including both 
His manhood and His godhead in one person ; not in 
three distinct forms, but in one person, who is called 
u the Prince of Peace. Jesus "made peace by the 
blood of the cross." " By Plim we have peace with 
God." "By this offering of himself" as made to 
God through the Eternal Spirit, " He has slain the 
enmity contained in the transgressed law of com- 
mandments and ordinances; taking it out of the 
way and nailing it to His cross, so making peace — 
breaking down the dividing or middle wall of divis- 
ion" which was between the Jews and Gentiles, and 



358 Autobiography of 

of the twain making one man, body, or church, so 
making peace. His government was not estab- 
lished " with garments rolled in blood" on the field 
of battle and carnage ; but by " Peace on earth and 
good-will toward men." " The government shall be 
upon His shoulder;" He, by wisdom and power, be- 
nevolence, and good-will, and every virtue, either 
human or divine, will sustain the government for- 
ever. This is beautifully delineated by the prophet, 
whose declaration includes the born child, the given 
Son, the Wonderful, the Counsellor, the mighty God, 
the everlasting Father, the Prince of Peace, all as one 
and the same person, sustaining the weight of the 
government upon His shoulders, and executing it by 
His own power most gloriously. These are His 
words: " Of the increase of His government and 
peace there shall be no end ; upon the throne of 
David, and upon His kingdom, to order it, and to 
establish it with judgment and justice, from hence- 
forth even forever. The zeal of the Lord of hosts 
will perform this." Where are your three distinct 
persons ? They are vanished in the bewildering fogs 
of a vain imagination ; for in the person of this 
child, this son, this governor, this prince, this mighty 
God, even this everlasting Father, is found identified 
in Jesus — to the exclusion of all other persons dis- 
tinct from Him. The Father is your supposed first 
person in the Trinity, and the Holy Spirit your third 



Elder Wilson Thompson. 359 

distinct person. But we have found both the Father 
and the Holy Spirit to be included and embodied in 
Jesus whom Philip preached. It is, therefore, self- 
evident to every intelligent mind not blinded with 
Papist traditions, that the Triune God — Father, 
"Word, and Holy Spirit — is the Holy Jesus, in his 
own true, proper, and undivided eternal power and 
Godhead. All this was essential to Him personally 
and officially, to qualify Him as mediator between 
God and man — to be our Saviour. As man He could 
die for us, and so save legally from the legal courts, 
and from the law whose curse we had fallen under 
by sin. He, " through the Eternal Spirit, offered 
himself to God for us,'' as " the altar which sanctifi- 
eth the gift." Jesus, as man, is betrayed ; He agon- 
izes in the garden of Gethsemane; His very soul is 
sorrowful even unto death ; and thrice He prays, not 
that He should be spared from drinking the cup, but 
" O, my Father, if it be possible, let this cup pass, 
yet not my will but thine be done." Jesus had taught 
His followers that He had come down from heaven 
not to do His own will, but the will of His Father 
who had sent Him. Now, the will being immuta- 
ble, and confirmed by the oath of God, was, there- 
fore, unchangeable ; hence Christ, as man, must needs 
suffer these things and enter into His glory. Jesus, 
as man, died according to the foreknowledge and de- 
terminate counsel of God. On that awful and event- 



360 Autobiography of 

ful hour, when the sun was vailed in sable shade and 
the earth trembling in convulsive agitation, when 
the rocks were rent, and the graves of many sleeping 
saints were opened, Jesus cried: "My God! my 
God ! why hast thou forsaken me ?" Here the di- 
vinity which had been in Him, and co-operated with 
Him, but could not die, separated from Him, because 
man had sinned and must die. Hence this division 
of the two whole yet distinct natures were of neces- 
sity effected for the time. The man — the whole 
man — suffered for the sins of the heirs in God's 
will ; "His soul was made an offering for sin." "He 
bore our sins in His own body on the tree." When 
the agonies and pangs of the death on the cross were 
endured to the end He cried: " It is finished!" and 
gave up the ghost (the spirit of the man), and He 
was dead. On the third day, God., who had forsaken 
Him on the cross, returned again, and raised Him 
from the dead. The very Holy Ghost, which quick- 
ened the dead body of Christ, is the very same Spirit 
which dwells in each of God's believing children, in 
measure, and shall finally " quicken their vile bodies 
by His Spirit, which dwelleth in them." He was 
raised from the dead by the glory of the Father ; 
so, we see that the Father and the Holy Spirit arose 
again in Him, as His true and proper divinity. God 
the Father, Word, Spirit, and all the fullness of the 
Godhead dwelt in this Jesus bodily or personally. 



Elder Wilson Thompson. 361 

" No man knoweth the Father but the Son, and He 
to whom the Son will reveal him." My impugners 
assert that to the three distinct persons three distinct 
provinces are given, and each person is limited in 
His work to His own province. 

Their first person, the Father, has the province of 
creation, providence, and grace. The Word or Son 
of the Father, begotten by what is vainly called 
"eternal generation," as "God of God," is the sec- 
ond person, and His province is redemption. The 
Holy Ghost " who proceeded from the Father and 
the Son " is the third person, and His province is 
inspiration, sanctifioation, regeneration, quickening 
the dead, and raising them to life. Each of these 
supposed divine persons have their respective prov- 
inces to operate in, and can not work in the province 
of another. This is the folly of their earthly wis- 
dom. Does not the Father raise up the dead and 
quicken whom He will ? Did Jesus raise the dead 
while on earth, and declare He had power to quicken 
whom He would? Is it not the Spirit that quick- 
eneth ? Then, as we have proved again and again, 
that "the three that bear record in heaven," are in 
Jesus and in His person, they all operate in the 
same province. Your distinct persons and their 
respective and distinct provinces all dissolve like 
vapors before the beaming rays of heaven's truth. 
Let saints rejoice in this Jesus, this Saviour; for 
31 



362 Autobiography of 

there is salvation in Him and in no other — in no 
other distinct from Him, for there is none " other 
name given under heaven among men whereby we 
must be saved." This name is Jesus, which signifies 
Saviour, "for He shall save His people from their 
sins." No person, real or imaginary, that is distinct 
from this Jesus, or operates in a different and dis- 
tinct province from His can ever be our Saviour. 
This Jesus is " Immanuel," which being interpreted 
is " God with us ; " He is the Mighty God, the Ever- 
lasting Father; He is the only true God, the only 
wise God. This Jesus is " the Alpha and the Omega, 
the first and the last, the Almighty." And as there 
is but one first and one last, and but one Almighty, 
where are your other two persons who are distinct 
from this Alpha and Omega? They are excluded 
by the word of truth. This person who is above 
every man, either in this world or in that which is 
to come, is the same Jesus, at whose name every 
knee shall bow and every tongue shall confess that 
" He is Lord, to the glory of God the Father." All 
the angels were commanded to bow to this Jesus, 
who was made known to Thomas as his Lord and 
his God; yea, all the angels of heaven worship 
Him, and the four and twenty elders cast their 
crowns at His feet, crying, " Holy, holy, holy, Lord 
God Almight}-." Surely the saints on earth ma} 7 
join with the glorified multitudes around His throne 



Elder "Wilson Thompson. 363 

saying : " Great and marvelous are thy works, Lord 
God Almighty; just and true are thy ways, thou 
King of saints.'' Yes, brethren, this Jesus in whom 
the whole fullness of the Godhead dwells is in the 
Father and the Father in Him, and these three are 
one. ! praise Him with all your powers, love Him 
with all your affections, serve Him with all your 
mind and strength, believe in Him with all your 
hearts, let your gratitude and devotion be employed 
to swell His praise, and " crown Him Lord of all." 
This divine fullness of Jesus is all the God I know. 
To preach this Jesus and His fullness as the only 
Saviour of sinners is the theme I love to dwell upon. 
If all this be unparalleled heresy, then I am a heretic. 
But let this heresy be tested according to the say- 
ings of God, and then these my impugners will be 
found false witnesses, false accusers, and revilers of 
that which is God. If it be God's will, I may re- 
joice in the promise to the persecuted, against whom 
all manner of evil is spoken falsely. If my God, 
who has all power in heaven and on earth in His 
hands, and who in the conduct of His government 
causeth the wrath of man to praise Him and re- 
straineth the remainder of that wrath, wills that I 
should suffer for His truth, I am content, unworthy 
as I am of standing in the relation of His minister, 
as His persecuted servant, yet I must remember that 
" so persecuted they the prophets" of old and the 



364 Autobiography of 

apostles; and all the advocates of the holy truth 
have more or less experienced what Paul suffered : 
" Cast down but not destroyed, dying but behold 
they live, chastened but not killed." Like them, I 
humbly " rejoice in tribulations also, knowing that 
tribulation worketh patience, and patience experi- 
ence, and experience hope." 

I have never been afraid of going too far on two 
points of revealed truth. One of these points is the 
depraved, helpless, guilty, and condemned condition 
of the sinner, in himself considered, under the law 
and under the curse. The other point is the super- 
lative fullness, power, grace, truth, and every divine 
atribute and perfection of the eternal power and 
Godhead, of my Lord and Saviour Jesus Christ. 
If He were not man Pie could not have died for my 
sins. Nay, if He were not a holy, sinless, and un- 
defiled man in Himself, standing in an indissoluble, 
legal, vital union to His body, the Church, our sins 
could not in justice or in law have been laid on Him, 
nor the righteousness of Him imputed to us. Hence 
His death could not have removed our sins nor His 
righteousness have justified us, or legally redeemed 
us from under the law and its curse. This legal re- 
lation of all the heirs in God's eternal will, which is 
immutable and confirmed by His oath, are the two 
immutable things in which it was impossible for 
God to lie. All this did God show to the heirs of 



Elder Wilson Thompson. 365 

promise that we might have strong consolation in 
the truth, that all the guarantees or promises are set- 
tled immutably in Christ Jesus the Mediator — " in 
whom all the promises are unconditionally yea and 
amen." They are all in Him, as the estate or in- 
heritance of an heir is always in the legal executor 
of the will, and they are blessed with all the spirit- 
ual blessings of that will in the Mediator, according 
as they as heirs were chosen by the testator, in Jesus 
its mediator. This shows the immutable union of 
Christ Jesus and His people or Church in Him, as 
heirs of God the testator, and joint heirs with the 
man Christ Jesus its mediator, who as such was 
"appointed heir of all things." So, brethren, you 
are assured by an apostle that "all things are yours, 
and ye are Christ's, and Christ is God's." "Christ is 
the Head of the Church," and God is the head of 
Christ; thus we perceive the unity of Christ as man, 
and of the whole fullness of the Godhead which 
dwelt in Him bodily. The heirs are all one body in 
Christ, and each one of them a member in particu- 
lar of that body; and Jesus the Mediator as man, 
or the real man Christ Jesus, in whom they were all 
chosen, is their Head, and God is His head. This is 
that eternal and indissoluble oneness of each and all 
the heirs in Christ and Christ in God. So in the 
one person of this Jesus we see the whole fullness 
of the Godhead shining in every mighty work 



366 Autobiography of 

which He performed. Jesus in the Father, and the 
Father, the Word, and Holy Ghost in Jesus, and all 
the heirs, or Church, yea, every spiritual blessing 
and every promise are in Him. Redemption, justi- 
fication, reconciliation, are all in Jesus Christ. In 
this Jesus we have a God to worship, a Spirit to 
quicken us, a victim to die for us as a lamb without 
blemish or spot, a High Priest over the House of 
God, a Prophet to teach us, and a King to give laws 
and to rule in us and over us. lie has, through His 
death, " destroyed death and him that had the 
power of death, that is the devil." He has tri- 
umphed over the last enemy, extracting the sting 
of death, and carrying off victory from the grave! 
He has ascended to heaven with a shout, leading 
captivity captive. There, on His eternal throne He 
sits, from henceforth until His enemies become His 
footstool. 

O, what a Saviour is Jesus ! He is Lord of lords, 
and King of kings. There surely can be no per- 
son or persons distinct from Him, that can be equal 
with Him, for " His name is above every name, not 
only in this world but in that which is to come." 
"At His name every knee shall bow, and every 
tongue shall confess that He is Lord." Now, we 
have treated on this Jesus in both His natures, of 
God and of man, from of old, even from everlasting, 
down from heaven to earth, and back to heaven 



Eldee Wilson Thompson. 367 

again with God, where He was " before ail worlds," 
and have showed Him to be, all the time, in His 
personal manhood, the visible form of the invisible 
God, by the materials of His body in which He 
appeared to the patriarchs, prophets, saints and 
others of what sort they may, whether spiritual, or 
like Adam's, before the fall, or like Christ's after 
the resurrection, or like His glorious body after His 
ascension— which I think most likely of all. Still 
He was as He still is, God, and God as He still is 
He ever will be. So He was and ever will be, the 
brightness of God's glory and the express image of 
His person. Not a mere resemblance, but the ex- 
press, or exact, image of His invisible person, in 
which God appeared to the people, from time to 
time, until He was born of Mary, in a body pre- 
pared for Him to offer as a victim, for the sins of 
the children which God had given Him. This 
whole subject is summed up by the apostle, where 
he testifies of Christ, saying to the saints : " Let this 
mind be in you which was also in Christ Jesus, 
who, being in the form of God, thought it not rob- 
bery to be equal with God ; but made Himself of no 
reputation, and took upon Him the form of a ser- 
vant, and was made in the likeness of men; and 
being found in fashion as a man, He humbled Him- 
self, and became obedient unto death, even the death 
of the cross. Therefore God also hath highly ex- 



368 Autobiography of 

alted Him, and given Him a name which is above 
every name, that at the name of Jesus every knee 
should bow, of things in heaven, and things in earth, 
and things under the earth, and that every tongue 
should confess that Jesus Christ is Lord, to the glory 
of God the Father." Here we see this very Jesus, 
in the form of God — that very form in which God 
visibly appeared to men of old — and, therefore, it 
was not robbing God of any of His glory, for Him, 
who was in this form, to be equal with "the in- 
visible God, whom no man hath seen or can see," 
except in this man. This was the high state of 
honor, glory and majesty, which He originally pos- 
sessed in the heaven of glory. Having this form 
He first made Himself of no reputation. 0, what 
humility this was. He next took upon Him the 
form and condition of a servant. This was aston- 
ishing condescension — to be made in the likeness of 
men, or, as Paul says, in the likeness of sinful flesh. 
Now, being found in fashion, or connection, as a 
man, " He humbled Himself and became obedient 
unto death " — but see another amazing step — " even 
the death of the cross !" 0, my soul look up to His 
native sphere, and see from what an amazing height 
of glory and heavenly dignity this blessed man of 
God's right hand has stooped to save His people 
from their sins! From the highest conceivable ex- 
cellence He has come down, step by step, to the very 



Elder Wilson Thompson. 369 

lowest point of servitude, pain and death, even the 
most painful and shameful of all deaths — the death 
on a Roman cross, between two malefactors, thieves 
and robbers. This fulfilled His Father's will, re- 
deemed the heirs from the curse of the law, finished 
iniquity, made an end of sin, and brought in ever- 
lasting righteousness. Through His death " He de- 
stroyed death, and him that hath the power of death, 
that is the devil ;" and so, legally, " delivered them 
who, through fear of death, were all their lifetime 
subject to bondage." Through the humiliation and 
servitude of this Jesus, all the heirs of promise are 
freed from every legal barrier that stood in the way 
of their coming, when called to receive, as free men, 
their bequeathed eternal inheritance. This view 
well agrees with the words of the apostle, where he 
appeals to the knowledge of the brotherhood, say- 
ing : "Ye know the grace of our Lord Jesus Christ, 
that, though He was rich, yet for your sakes He 
became poor, that ye through His poverty might be 
rich." Some one may say, that this means the second 
divine, distinct person in the Godhead. I would 
ask such an one: Did the divine Godhead of Jesus 
become poor? Did it humble itself and suffer death, 
even the death of the cross ? "What ! God dead ! 
The very idea is so glaringly preposterous, in itself, 
that it merits no refutation. This person was none 
other than the man that the Lord of Hosts claims 



370 Autobiography of 

as His " fellow," the Shepherd who was smitten for 
the sheep. 

When the ohedience and death of Jesus had done 
all that God's will required, and He had lain in the 
grave until the third, the appointed morn, God 
highly exalted Him by raising Him from the dead, 
and finally exalted Him with His own right hand to 
again occupy His former glory, which He had before 
the world was; and He still remains the Lamb of 
God, that is in the midst of the throne ; and He 
still leads His people, flock, or subjects to fountains 
of living water, and God shall wipe all tears from 
their eyes. I have often said, and still say, that the 
Spirit of Christ, which is the same with the Holy 
Ghost, moved the saints to write and speak; and 
that the Spirit of w 7 hich believers are born again 
(and so are born of God), the Spirit which dwells in 
them and leads them, is the very same spirit of 
Truth. Therefore, every true experience w 7 ill beau- 
tifully harmonize with all the truths of the gospel 
of Jesus Christ. Now, for a few moments at the 
close of the present discourse, let me invite you to a 
review of your own experience as Christians. When 
God was pleased to shine in your heart did not His 
light enable you to see light, even the light of the 
knowledge of the glory of God in the nice of Jesus 
Christ? Did not His fullness, perfection, grace, and 
truth draw out your heart's best affections to Him, 



Elder Wilson Thompson. 371 

as altogther lovely, and cause you to begin to pant 
for the living God? With His light shining in your 
heart did you not see your own vileness, poverty, 
pollution, guilt, and condemnation? Did you not, 
from this time, begin to hunger and thirst after 
righteousness, and see plainly that without holiness 
no man could ever see the Lord? You now saw 
and felt your abject poverty, and felt as a guilty and 
justly condemned culprit, before a just and holy and 
sin -avenging God. In this agony of soul you saw 
an end to all that boasted moral free-agency, and 
conditional system of salvation which Fullerites and 
all conditionalists proclaim as indispensable to a sin- 
ner's acceptance with God. You had tried your 
prayers; they came from a wicked, hard, and de- 
ceitful heart, passing through a throat, polluted as 
an open sepulcher, and from lips under which the 
deadly poison of the asp was corroding, and was ut- 
tered with a tongue that used deceit, and a mouth 
that was full of cursing and bitterness. Therefore, 
your very prayers were so loaded down with the 
fumes of evil that they could not rise acceptable be- 
fore a holy God, but seemed to bound back upon 
you with an alarming emphasis. You were told to 
come to God, but you knew not the way, and your 
feet being swift to shed blood, and destruction and 
misery being in all your ways, you dared not, nor 
could not come in that condition. You were told 



372 Autobiography of 

to come by prayer and repentance, but you found 
your heart was too hard to repent, too fall of evil 
thoughts and imaginations, and you could neither 
soften nor cleanse it. You were told to believe and 
come by faith, but alas ! you soon found that all 
men have not faith, and you were of that number. 
You now felt a realizing sense of the poet's words : 

" I would but can't, though I endeavor oft, 

This stony heart can ne'er relent, till Jesus makes it soft. 

I would but can not pray ; I'm filled with deep dismay. 

could I but believe, then all would easy be, 

1 would but can not ! Lord, relieve ; all these must come from thee." 

So you found that when to will was present, how 
to perform that which was good you found not. 
One thing now you well knew — that was : " That in 
me that is in the flesh dwelleth no good thing." So 
the last hope of salvation by fanning some holy, 
vital spark, supposed to dwell in every man, vanished 
as a delusion ; and, with it, all hope of salvation by 
the deeds of the law were blotted out, and you were 
thoroughly convinced that if your salvation, in whole 
or in part, depended on any condition which you 
must perform, that condition would never be ful- 
filled by you, and, therefore, you must be lost with- 
out remedy. Now, the law which you had thought 
to be unto life, you have found to be unto death ; for 
it was the ministration of condemnation and death : 



Elder Wilson Thompson. 373 

" So when the commandment came, sin revived" iri 
all its heinous reign unto death, and you were dead to 
all hope or acceptance with God, on the conditional 
platform, in whatever shape it could assume. And 
unless a merciful and gracious God could be just, 
and a. Saviour of a guilty, depraved, and helpless 
sinner, there remained no hope for you ; and even 
this seemed' only hoping against hope, for you could 
see no such a way. With your eyes cast down, and 
the gloom of desponding dread on your brow, and 
your hand smiting on your guilty breast, burdened 
with a condemned heart, you poured forth the deep- 
est desire of your soul : " God be merciful to me a 
sinner;" "Lord save or I perish;" "Jesus, thou 
Son of David, have mercy on me." Then you real- 
ized that feeling expressed by the poet : 

" Should sudden vengeance seize my breath, 
I must pronounce Thee just in death ; 
And if my soul were sent to hell, 
Thy righteous law approves it well. 

O save a trembling sinner, Lord, 
Whose hope stands hovering round Thy word, 
"Would light on some sweet promise there, 
Some sure support against despair." 

When you had proven the falsity and delusion 
of all this worldly scheme, and it pleased God to re- 
veal His Son in you, you no longer conferred with 
flesh and blood, but was ready to own Him as your 



374 Autobiography of 

Lord and jour God, your Saviour and your Life — 
your all in all. The end of the law for righteous- 
ness, all the fullness of the Godhead was in Him. No 
other distinct person from Him was thought of, for 
all fullness was in Him, and no other was needed. 
He was the chiefest among ten thousand, and alto- 
gether lovely. "Whom have I in heaven but thee ! 
and there is none on earth that I desire beside thee." 
Grace is in thy countenance : " This is my Beloved 
and this is my Friend." There is salvation in Him 
and in no other : " There is none other name of 
person or thing given under heaven among men by 
w T hich we can be saved." " God and the Lamb" is 
the theme which fills the heaven above and the most 
capacious wishes of the saints on earth. Not once 
did you feel your faith shaken by the thought that 
Jesus, the Saviour, who should save His people 
from their sins, was without existence until he was 
born of Mary. No, " the Word that was from the 
beginning with God was now made flesh and dwelt 
among us." Your faith found in Him all the treas- 
ures of grace and truth — the true God and eternal 
life. You viewed Him as " the only wise God, our 
Saviour," in whom your hope took a firm anchorage, 
and your faith found a perfect righteousness, sancti- 
fication, and eternal redemption. The chilling 
thought never once obtruded itself that He was, as 
man, of " timely origin," or that, as God, He was 



Elder Wilson Thompson. 375 

only one of three divine, distinct, and equal persons, 
each of whom wus limited to a certain province, so 
that He could not act beyond its limits, without 
being an intruder on one or both the other divine, 
distinct, and equal persons. Neither your faith nor 
hope found any such repulsing impediments; but 
you could then give vent to your full and admiring 
soul, in harmony like this : 

" O, sacred beauties of the man, the God resides within ! 
His flesh all pure without a spot, his soul without a sin." 

Your faith received and rested in His fullness. In 
Him you found the mighty God, the everlasting 
Father, the Prince of Peace, as well as the child that 
was born to us, and the Son that was given to us. 
You realize the ecstatic sentiment so well expressed 
in the following stanza : 

" Babes, men, and sires who know His love, 
Who feel your guilt and thrall, 
Now join with all the hosts above 
And crown Him Lord of all : 

Let all His saints of every tribe 

On this terrestial ball, 
To Him all majesty ascribe, 

And crown Him Lord of all." 

My Christian brethren and sisters, in the faith and 
hope of the gospel of our adorable Jesus, whom 
you have received as both Lord and Christ, whether 
your first hope-inspiring view of this Saviour was as 



376 Autobiography of 

a bright vision of His divine fullness and glory, or 
only as a moving fullness of virtue and power — that 
you could only touch the hem of His garment, and 
feel your disease removed, substantially His full- 
ness was the same ; and the faith which you received 
and by which you trusted in Him was the same, al- 
though less in its degree. In all cases w T e only see 
or know but in part, and the more you have read 
the book of revealed truth with prayerful and studi- 
ous attention, when the Lord has opened your heart 
to understand the Scriptures, the more you are ena- 
bled to see the adaptation of this Jesus, and His full- 
ness of divine riches and glory, to our helpless state 
of degradation. In Him you have found a father, a 
brother, a husband, a shepherd, a priest, a prophet, 
a king, a full and exclusive Saviour. Like the man 
to whom Philip preached, this Jesus you desired to 
obey and follow, and be buried with Him in baptism, 
and thus put Him on openly as your lawgiver, and 
henceforth walk in newness of life, as one of the 
subjects of the kingdom. I believe you now see 
that "after the manner that some call heresy, so 
worship we the God of our fathers." You see and 
feel also that the Holy Spirit in your experience has 
taught you to know and feel the witness in your- 
selves, both of the emptiness and vain philosophy of 
all our impugners, and also the fullness and adapta- 
tion of this glorious truth. Farewell." 



Elder Wilson Thompson. 377 

I do not pretend to say that the above is a ver- 
batim copy of the sermon it represents, but as a sy- 
nopsis it follows the same arrangements, gives the 
same Scriptures to sustain the points of doctrine it 
advocates, the same arguments and illustrations, and 
as near the language as my memory can now enable 
me to give it. The result was evident in the fixed 
and solemn attention of the thousands in attendance, 
crowding closely around the stand in the grove, with 
their countenances manifesting the deepest interest. 
The meeting closed w T ith expressions of warm love 
and brotherly union. 

This was the end to any further public attacks or 
complaints from my assailants in that part of the 
country. The outcry was all hushed as suddenly as 
in ray dream, and the rush and noise of my perse- 
cutors were silenced and have continued so. 

My second book entitled "Triumphs of Truth" 
was soon afterward circulated, and although several 
pamphlets had been sent out by the Fullerites against 
my first book " Simple Truth," all was still from that 
time on. Elder J. Mason, of whom I have spoken 
in connection with the division of Sugar Creek 
Church, was among those who published pamphlets. 
Elder Fairfield of Troy, north of Dayton, Ohio, was 
another, but I made no reply, nor took any public 
notice of these men or their productions. All the 
excitement died away among the Baptists and no 
35 



378 Autobiography of 

farther trouble ensued among them. I returned 
home looking upon this meeting and its results as 
one of the most signal displays of God's divine in- 
terpositions for good that I had witnessed. Elder 
Guard was greatly rejoiced, and so we went home 
believing that our good Lord had evidently caused 
the wrath of man to praise Him, and the remainder 
of wrath He had restrained. 

The revival at Lebanon had gradually declined, 
and now it was rather a cold season in the Church, 
yet all were in peace and brotherly love and fellow- 
ship. Our congregations were large, orderly, and 
attentive, but baptisms were very few. Nothing 
however seemed to present a discouraging appear- 
ance, yet I became oppressed in mind and I was led 
to think that my work was probably finished at 
that place, and it was my duty to seek some other 
field of labor, for I felt that I was in the way here. 
This feeling oppressed me sorely. I soon thought 
that I could see in the countenances of the members 
that they were tired of my preaching; but I am 
now convinced that all this was a temptation. Per- 
haps it grew out of certain circumstances which I 
will here briefly relate : 

Some Elders who were of the Andrew Fuller 
school, but had a standing with the old order of 
Regular Baptists, as stated above, having made so 
formidable an attack upon me through the press 



Elder Wilson Thompson. 379 

and otherwise (although they did not reside near 
Lebanon) that many rumors prejudicial to me were 
spreading over all parts of the country, and other 
denominations siezed upon this state of things to 
rally all their strength against me and the Lebanon 
church. The first move of this kind was made by 
the Methodist Episcopal people. One evening a 
messenger, who said he was sent by some of the lead- 
ing Methodists, came to my house and invited me 
to come that night to hear a stranger, who was a 
very able minister, preach in the Methodist meeting- 
house. I was not in the habit of attending their 
meetings, and had never before received a special 
request to attend them. I thought it strange that 
they should pursue such a course, but I attended the 
meeting. Mr. Mitchell, the strange minister, was 
just opening meeting when I took my seat in the 
house. He read for his text the words of the apos- 
tle Peter: "Repent and be baptized everyone of 
you." He took his position on the hypothesis that 
baptism was the application of water in the name 
of the divine Trinity; but the manner in which the 
water should be applied, nor the quantity to be used 
was not stated, but was left for each candidate to 
choose according to his or her own conscience. And 
as baptism was not essential to salvation, but only 
"the answer of a good conscience toward God," 
whatever the quantity or by whatever mode water 



880 Autobiography of 

was applied, so that it answered the conscience, was 
gospel baptism. He spoke lengthily and burlesqued 
the Baptists severely. Several times during his dis- 
course he said if any minister of that order was 
present and believed that he could defend their nar- 
row, contracted views, he should have his pulpit 
when he was through and they would hear him try. 
Finally at a late hour he closed, dropping on his 
knees in prayer, and while on his knees he dismissed 
the congregation who rushed out of the house in 
haste. I returned home convinced that there was a 
design in what I had witnessed. The next morning 
early some of the Baptists came to my house and 
told me that people were in a high state of excite- 
ment, that a rumor was going all through the town 
that Mr. Mitchell had exposed the doctrine of the 
Baptists on baptism effectually; that he had repeat- 
edly challenged me to reply and defend the sinking 
cause if I could; that he had offered me his pulpit 
and promised they would all stay and hear me, but 
that I was so badly beaten that I sat dumb and 
could not be provoked by taunts, nor prevailed on 
by fair offers to say one word — in short, that no man 
had ever been so exposed, and yet I was afraid to 
say one word. I explained to the brethren the 
above-stated facts. Thcv said that not only myself 
as their preacher, but the church and the cause of 
God and truth, in general, was suffering from the 



Elder Wilson Thompson. 381 

ramors that were going on the wings of the wind, 
and these rumors would lose nothing by being re- 
peated. They thought it therefore necessary that I 
should see Mr. Mitchell before he left town, and 
have something done in the case to stop this rumor. 
I went to visit him, and when the ceremony of intro- 
duction was through, I asked him if he had intended 
his remarks the evening before as a challenge to me 
personally, to then take his pulpit and reply to him. 
If so, why did he dismiss the meeting in so sum- 
mary a manner as to give neither time nor oppor- 
tunity for me to say one word, without interrupting 
him in his discourse. He said he meant it for a 
challenge, and I should still have the use of the 
same pulpit for a reply if I believed that I could re- 
fute anything that he had said, and if I felt desirous 
to venture a reply he wished to be present and have 
the privilege of offering a rejoinder to me. But he 
was now on his way to Kentucky, his appointments 
were published and he must till them, but on his 
return, say in two or three weeks, he would let me 
know in time to make an appointment public. I 
told him that I looked upon his course as an attack 
upon me and the Baptist Church, whose servant I 
felt myself to be in the gospel of Christ. I was but 
a weak man, and altogether unqualified to defend 
deep and complicated mysteries, but then I did not 
regard baptism as such a proposition. The Scrip- 



382 Autobiography of 

tures were plain, definite, and all on one side of the 
question. His position I believed to be weak in it- 
self, altogether fallacious, outside the gospel and re- 
vealed truth, and very easily refuted. But if he 
claimed the right to reply to me, which was not in 
his challenge at the start, I should claim the right 
to again reply to him; and so we could continue the 
debate to an indefinite time. He said : " Very well," 
he would stay and continue the discussion till I 
would be glad to desist. I replied: "The manner 
in which you have made this unprovoked attack as 
a stranger upon the Baptist cause in this place, and 
the excitement you have raised through the town 
against them, demands from me a reply ; and I shall 
expect from you early information of your return, 
so that I may have full time to give a general notice 
of the appointment for my reply." The agreement 
was thus made and we parted. 

In about three or four weeks, late on Saturday 
evening, I received notice that an appointment was 
circulated through town that I would reply to Mr. 
Mitchell's former sermon the next day at eleven 
o'clock, in the Methodist meeting-house. I had a 
previous appointment to preach at the Baptist meet- 
insr-house at the same hour. I went to see one of 
our deacons and stated the case to him, and we 
agreed to have some one at our meeting-house early 
to tell the people that the meeting had been changed 



Elder Wilson Thompson. 383 

to the Methodist meeting-house, as the houses were 
both in the same town. When the hour came I 
went to the appointment in the Methodist house 
and found it crowded to overflowing, and many 
were on the outside who could not obtain room in- 
side the building. I made my way through the 
throng toward the pulpit, when Mr. Mitchell said to 
me in a loud voice that a number of leading mem- 
bers of the Presbyterian church had come there 
with a request— that Mr. Gray, their minister, and 
his congregation were desirous to hear the discus- 
sion, and hoped that we would postpone our ap- 
pointment until Mr. Gray should deliver a short 
sermon to his congregation, and then we could oc- 
cupy the Presbyterian house, which being large, 
with spacious galleries, would accommodate all the 
people present. The Presbyterians present spoke 
up and indorsed what Mr. Mitchell had said, and 
added, that they believed all present were willing to 
the arrangement if I would agree. I answered that 
if it was the wish of Mr. Gray and his congregation, 
as the Methodist house would not accommodate the 
people, I would not object to the proposition. 

A short discourse was delivered by a Methodist 
minister present, after which we all repaired to the 
Presbyterian meeting-house. When we entered the 
house Mr. Gray was just concluding his discourse. 
He said: "I now yield this house and pulpit to 



384 Autobiography of 

these two gentlemen for a discussion of the subject 
of baptism, and I hope the brethren will prosecute 
the investigation in a spirit of Christian tenderness 
and moderation." Mr. Mitchell said : "I do not 
know how mad I may become before we are 
through, and if I take this pulpit I do so without 
any restrictions." I then said : " The subject for 
our discussion is of a controversial character, as I 
am to reply to a sermon that Elder Mitchell, some 
weeks before, had delivered; and, of course, my 
remarks would be opposed to his, and I should not 
go into that pulpit with my hands and tongue tied, 
but should feel at full liberty to discuss the subject 
in my own way." Mr. Gray said : " To be sure, 
that is entirely proper." He then came down from 
the pulpit and invited us up. We entered the pul- 
pit, and I began my reply to Mr. Mitchell's former 
discourse, by using the same text which he had used 
on the occasion referred to. I first showed the high 
authority for baptism, and the well defined subjects 
admissible to that ordinance. Believers — all such as 
brought forth fruits meet for repentance, were the 
legal subjects, and all others were forbidden, even 
those who were the children of believing parents, or 
the descendants of Abraham, if they had not these 
fruits, were rejected. The action of baptism was 
not left to every man's conscience, but was well de- 
fined by the word baptize, which word in all Ian- 



Elder Wilson Thompson. 385 

guages is entirely a different word from sprinkle or 
pour. But it was not only well defined by the word 
employed in the commission, or authority under 
which it is administered, but also in the manner 
practiced by the apostles, who declared it to be a 
burial : "Buried with Christ in baptism." Both the 
candidates and the administrator " went down into 
the water," when the act of baptism was performed, 
and then " they both came up out of the water." 
The ordinance of baptism was performed between 
the acts of going down into and coming up out of 
the water. It was also defined as being adminis- 
tered in " rivers," or in places where " there was 
much water." These, with many other words, 
figures, and defining circumstances, which I intro- 
duced, settled the question as to what baptism 
really is. And if to be baptized is to be buried in 
water, then to be sprinkled with water, or to have 
water poured on some part of the person, is not bap- 
tism, but quite a different thing, and the operation 
is expressed by a very different word— -a word of a 
different signification, and plainly defining a different 
action. I then showed the error of Mr. Mitchell's 
main position, that baptism was to answer the con- 
science, when the conscience was such as to depart 
from the living God. Such a conscience was defiled, 
and could not lead the subject into the obedience of 
faith. But we read of some, " whose hearts were 
33 



386 Autobiography of 

sprinkled from an evil conscience," whose con- 
sciences " were purified by the blood of Jesus Christ." 
This was evidently the kind of conscience called " a 
good conscience," which can only be answered in 
the service of God. To such baptism is " the answer 
of a good conscience." On the other hand, sprink- 
ling, pouring, or no baptism at all, or any other 
departure from the literal observances of the ordi- 
nances of the living God, may answer such evil 
conscience. Hence the preference which some have 
between a well defined ordinance and positive com- 
mand of God, and vague and rebellious departure 
therefrom ; choosing the latter, rather than the former, 
is an evidence of the kind of conscience which they 
have. We should therefore look well to the choice 
w T hich is made, and, by it, decide whether the con- 
science which dictated it, is good or evil ; for " by 
their fruits ye shall know them." Among many 
other texts I quoted from Ephesians : " There is one 
body, and one spirit, even as ye are called in one 
hope of your calling : one Lord, one faith, one bap- 
tism." Now if the phrase " one Lord," means but 
one, and he alone is the Lord of the one body, the 
Church ; and if the phrase " one faith," means but 
one true and living faith, the faith of the one body 
or Church, which I presume few will deny, then it 
follows, of course, that to the same body, or Church, 
the phrase " one baptism," must mean but one — the 



Elder Wilson Thompson. 387 

immersion of believers. Because the Baptist Church 
has believed in, and constantly practiced this one 
baptism, and opposed all intrusions, and inventions 
of men in its stead, they have suffered sore perse- 
cutions, and thousands of them have lost their lives, 
as martyrs, under the persecuting zeal of Paedo-Bap- 
tists. Here Mr. Gray suddenly sprang to his feet, 
holding a large key in his hand. He struck the 
back of the seat a severe blow with the key, which 
very much startled the congregation, by the abrupt- 
ness of the stroke and the noise occasioned in the 
spacious building; and with a very angry look, 
accompanied with rapid gestures, he cried out to 
me, in a loud tone of voice : " You are stating lies 
in the pulpit." I had stopped speaking at the time, 
and stood silent until he ended his fiery invectives. 
I then said : " I am truly sorry to see Mr. Gray for- 
get the counsel he had given us, when he yielded 
his pulpit to us, and so soon to disturb the attentive 
and orderly congregation." (The remarks that so 
much provoked his ire were in reference to an his- 
torical statement, which I had alluded to, by the 
way.) I went on : " But if Mr. Gray will be seated 
again, and does not disturb the meeting until I am 
done speaking, and through with Mr. Mitchell, he 
can then appoint a day for the purpose, and I 
will now pledge myself to prove, from authentic 
history, the truth of my statement." 



388 Autobiography of 

He still remained standing, and said that my 
statements were false, and should stand as a false- 
hood until I did prove them to be true, which he 
averred I could never do. I then said : " I am very 
sorry to see Mr. Gray act so disorderly, in open vio- 
lation of the laws of the land, and I should feel still 
more sorry to see some officer of the peace take him 
out of his own meeting-house, as a disturber. It 
was very unpleasant to be called a liar while preach- 
ing in the pulpit, and have the charge persisted in, 
and repeated. Now, if a friend will go to my house 
and bring me Robinson's History of Baptism, I will 
prove my statement to be true before I proceed any 
farther." A young man then started to bring the 
book, but many voices were heard in the audience 
saying: " Mr. Thompson, go on ; do not mind him,' 
but pursue your subject." I replied: "If Mr. Gray 
will take his seat and act like a peaceable man, I will 
proceed ; and I will hold nryself bound to him and 
all present to prove the truth of what I have stated ; 
and I am willing to let Mr. Gray set any time he 
pleases, when a sufficient notice can be given, and I 
shall do as I promise. But to be interrupted in this 
rude and disorderly manner is more than I am will- 
ing to submit to." Many persons now spoke and 
said, they wished Mr. Gray to take his seat, and for 
me to go on — they wished to hear me through. Mr. 
Gray then took his seat, and I went on and finished 



Elder Wilson Thompson. 389 

my reply. Mr. Mitchell made but few. remarks ; he 
said he could not stay to continue the investigation 
any longer, and dismissed the congregation. The 
next Saturday a piece from the pen of Mr. Gray 
came out in a political newspaper, published by one 
of his friends, in which lengthy quotations were 
made from Mosheim's Church History and Russell's 
Modern Europe. These quotations he gave as the 
historical evidence on which I had predicated my 
statements when he arrested me. These quotations 
consisted mainly of ridicule of the German Anabap- 
tists, whom these authors accused of being a set of 
journeymen tailors and bakers, who had excited and 
led on the Munster insurrection., by running stark 
naked through the town, crying : " We are the 
naked truth," and declaring that they were commis- 
sioned to build up the temple of God, and that they 
held in utter contempt all laws and magistrates, etc. 
These quotations were coupled with many remarks 
of his own ; and Mr. Gray promised that the expose 
would be continued in the next paper. I went to 
the same editor in order to reply through the same 
medium, but he refused to publish my reply. So, I 
went to another editor in town, who had been raised 
under Presbyterian influence, and he published my 
reply to Mr. Gray. This newspaper investigation 
went on for some time. Mr. Mitchell left Lebanon, 
and I never heard of his returning again. The Meth- 



390 Autobiography of 

odist people were all mute about what had passed 
between Mr. Mitchell and myself, and, strange as it 
may appear, they became my warm friends, in oppo- 
sition to Mr. Gray. In the investigation I showed 
that the name Anabaptist was a nickname given 
them by their enemies, because, as they alleged, 
these dippers rebaptized. They maintained that the 
ceremony performed by the authority of Antichrist 
was not gospel baptism ; and hence that they did not 
rebaptize, for they, no more than modern Baptists, 
did not admit the validity of the so-called baptism 
received in infancy, at the hands of the ministers of 
Antichrist. Their baptism was not ?^-baptism, but 
simply baptism. I showed that the Munster affair 
was far from being begun and led on by these Bap- 
tists — that it was started and led on by a Psedo Bap- 
tist of the Lutheran order. The Baptists being at 
that time passing through a severe persecution, 
some of them fell into the movement, in the hope 
of obtaining deliverance from their cruel persecu- 
tions. It was a civil and not a religious revolution. 
Their manifesto was good and patriotic enough for 
a Lycurgus to have signed it, and yet many of these 
Baptists lost their lives because they were Baptists. 
So, even Mr. Gray's own historian, who was an in- 
veterate enemy to the Baptists, strongly corrobo- 
rated my statement, which had been so very offensive 
to Mr. Gray. I thanked him for giving what he 



Elder Wilson Thompson. 391 

wished the people to receive as my historical testi- 
mony ; but I could inform all of them that I had no 
reference to the Munster matter, therefore, my thanks 
must be the whole reward for all his labors. I then 
gave the full proof of my statements, and the de- 
bate turned on the simple question of baptism. Mr. 
Gray soon withdrew from the controversy. After- 
ward the discussion was published in pamphlet form, 
copied from the papers, under the title : " Both Sides 
of the Question." Thus ended the attempt to injure 
me and the Baptist cause on the part of the Meth- 
odists and Presbyterians. About this time a Uni- 
versalist minister, by the name of Kidvvell, of 
Wayne County, Indiana, came to Lebanon, and com- 
menced a regular series of meetings, one or two days 
and nights in each month. He was called a great 
man, as an orator, reasoner, and scripturian. I had 
never before heard of him, and did not go to hear 
him for several months. I heard that he £ave chal- 
lenges at the close of his sermons, and although he 
had large numbers to hear him, no one would meet 
him in discussion. I believed, from the course he 
pursued, that he sought my downfall. His meetings 
were held in the court-room. At length, while one 
of his meetings was in progress, several of my friends 
and brethren came to my house and said to me they 
believed that all the preachers in town were remiss 
in duty. That thisKidwell was deceiving the peo- 



392 Autobiography of 

pie in sight of their houses, and challenging them to 
come oat at the close of each one of his discourses ; 
and } T et there was not one David among them to op- 
pose this Goliath. The watchman who saw the wolf 
coming, and remained silent, would be held respon- 
sible for the injury done to the flock. The public 
challenges, so often repeated and not responded to, 
were used by Kid well as conclusive evidence that all 
the ministers about the town well knew that his doc- 
trine could not be successfully met, and that their 
own must fall if subjected to a fair scriptural inves- 
tigation ; and that this was the only reason why they 
remained so cowardly silent: "The wicked fleeth 
when no man pursueth, but the righteous are as bold 
as a lion." 

This in substance was their talk to me. They 
said the people, generally, were also talking in the 
same way, and that this silence on the part of the 
ministers of the town, was a strong argument in fa- 
vor of Universalism. Kidwell was now preparing 
to organize a church, and about sixty names were 
already registered, of persons who were pledged to 
go into the organization, and many of these were 
among the most influential men of the town. A 
high degree of excitement was prevailing in the 
town and country ; and if this man was not met 
fairly andboldy, and his flesh-pleasing doctrine fully 
exposed, it was impossible to say where it would end. 



Elder Wilson Thompson. 393 

Kidwell was to preach that evening in the court 
house, and they wished me to go and hear him. I 
finally agreed to go and hear him once, but not to 
reply; stating that he was a stranger, and, from ru- 
mor, was of too bad a character to be patronized as 
an honorable opponent, although he, no doubt, was 
a smart man and a good orator. 

In the evening I went to hear him. He com- 
menced by saying that a certain minister of the 
town had come there pledged to reply to him, he 
should, therefore, be very brief in his remarks and 
give place. He spoke twenty or thirty minutes, and 
then said he'd give place for the gentleman to reply. 
I supposed some preacher had agreed to reply. 
Kidwell stood silent a short time, and then said that 
he was sorry to see the gentleman who was to reply 
afraid to do so ; he had given him full time, and he 
hoped he would not now back down and give up 
without one effort to sustain a sinking cause. 
Truth, he knew, was mighty and had nothing to 
lose by investigation, and if the man who had come 
there to reply to him believed that he had truth on 
his side, he should be zealous enough to attempt, at 
least, to stand up in its defense. He waited again 
for about a minute, and then said : "A man by the 
name of Thompson, the minister of the Baptist 
Church in this town, is the man who was to have 
replied to me. But I suppose that he sees his cause 



394 Autobiography of 

can not be sustained, and, therefore, he will not 
make a fruitless effort. I would advise him to make 
the attempt at all events, and not yield without one 
last, mighty effort, or an open confession of the na- 
tive weakness of his system, and then abandon it 
for ever." 

I then arose and stepped to the lawyer's desk, in 
front of the bench, and, facing Mr. Kid well, said : 
" This is all a very strange proceeding to me. So 
far from having come here pledged to reply, I had 
said that at this time, and under the present circum- 
stances, I did not intend to accept Mr. KidwelPs 
challenge." I then named the reported bad moral 
and religious character of the man, saying: "If the 
reports which have reached me were even half true, 
no man could equalize himself with Mr. Kidwell 
without dishonor ; but whether these rumors were 
true or false I know not. He is a stranger to me. 
This is the first time I have seen him. But his 
vamping, boasting, challenging manner, would seem 
to corroborate the rumors alluded to. A little more 
modest} 7 and humility would better become a 
stranger. I have not risen to reply. I can see 
nothing in his discourse that merits a reply. I 
arose because I was named and called upon. He 
may now know two things, at least : one is that I 
can see nothing in his sermon just closed, that 
merits a reply ; and the other is that, according to 



Elder Wilson Thompson. 395 

report, the man who would recognize him as a min- 
ister would dishonor himself by debating with him. 
I have now said all that I took the stand to say." 

He was standing when I ceased speaking. He 
said I was entirely justifiable in what I had said. 
It was true that very reproachful rumors had been 
circulated against him. One was that he had stolen 
corn from a widow lady's corn crib ; another was 
that he had defrauded a widow out of a large 
amount of money ; and others as bad as these. 
But they were all false. He heard them and would 
settle them all ; and, as I had heard them, it was 
prudent and commendable in me to refuse to engage 
in discussion with him until he had fully refuted 
these reports and established a good character. He 
should do this; and the next time he came to Leb- 
anon, which would be in one month from that time, 
he would bring certificates from good men to prove 
his character good ; and then he would hold me 
bound to investigate the points in dispute, or back 
down publicly. And so the matter ended for that 
time. 

When the time came round for him to return, a 
heavy rain had caused such a freshet in the streams 
that he could not come. After this I received a 
letter from him explaining the reasons whj^ he had 
not been true to his appointment, and letting me 
know that he would be back again on a certain day. 



396 Autobiography of 

He stated that he had the certificate required, and 
therefore should hold me bound to investigate the 
points of difference between us. He requested that 
I should make the same public. At the time set he 
came on, produced a certificate signed by a number 
of names, so that those present said they thought it 
would acquit me from any just imputation of dis- 
honor by engaging with him in an investigation ; 
and especially so as he was the editor of "The Star 
in the West," a religious paper, and the approved 
organ of his denomination. The preliminaries were 
then settled, a board of order chosen, and a regular 
discussion ensued. I shall not attempt to give the 
arguments, but will state that we continued the de- 
bate two days in good order before a large and 
deeply attentive audience. At some parts of the 
debate the solemnity felt and the tears shed plainly 
manifested that hearts were melted and consciences 
made tender. The result of this debate was that 
some came and joined the Baptist Church who said 
that they had been bewildered with the Universalist 
doctrine; but during the debate all was explained, 
and their minds were relieved. On the other hand 
Mr. Kidwell could not get a respectable number to- 
gether again. No more was heard of his church 
organization. After trying a few times and finding 
the people would not go to hear him, he abandoned 
che place. These were my first debates, and I was 



Elder Wilson Thompson. 397 

convinced that they were gotten up for my down- 
fall, aud the destruction of the Baptist influence in 
the place. They intended it for evil, but God over- 
ruled it for good. 

These are some of the circumstances which I be- 
lieve brought on my mind the desponding feelings 
spoken of before. This gloom became heavier, until 
I could not rest, but I kept it all to myself, with 
the exception of my wife, who alone knew the state 
of my mind. I finally resolved to visit a number of 
churches in the western part of Ohio and the east- 
ern part of Indiana, and see if my mind would not 
become settled as to where my labors were required. 
I and my wife started on this tour, and we visited 
the churches in Butler County, Ohio, also in Union, 
Franklin, Fayette, and Rush Counties, Indiana. I 
held meetings daily from place to place during the 
tour. All the Baptists in these churches were very 
solicitous for me to come among them, although I 
kept my mind to myself as to the object of my tour. 
Soon after my mind felt a drawing back to Lebanon, 
and this feeling increased daily, until I became fully 
settled and assured that God was about to display 
His power and grace in a marvelous manner at that 
place, and that I should see the church there in a 
short time revived, sinners converted, and many of 
the ransomed of the Lord returning to Zion. This 
place, I now fully believed, was to be my present 



398 Autobiography of 

field of labor; and after this change had taken place 
in ray mind I was in such a hurry to get home again 
that I could hardly wait to fill my appointments. 
When they were filled I hastened home, fully as- 
sured in my mind that I was going to where the 
Master had appointed me to behold His glory made 
known. Of this I was so fully assured that I seemed 
to have no doubt of it; and yet all the evidence I 
had was my own feelings. Bat these were enough 
for me, for I did believe them to be of God. I said 
nothing of this to any one but to my wife and to 
Elder Thomas. I said to Elder Thomas when I was 
going to start home : " I feel some very strong im- 
pressions that the Lord is about to make bare His 
arm at Lebanon. You will soon hear good news 
from us." He said he should rejoice to hear such 
news, and if such a work of grace should really 
take place he wished me to write to him, and, the 
Lord willing, he would come in and feast with us. 
I promised to do so and we parted. 

I hurried home, and if I have ever felt in the 
spirit of preaching it was at that time, or if I ever 
desired to serve the Lebanon church it was then. I 
reached home a day or two before our meeting- 
day — and these days seemed a long time to me. At 
length Saturday came and we met. All seemed 
about as usual. I saw nothing special among the 
members. A good congregation was in attendance, 



Elder Wilson Thompson. 399 

and the church was in peace and had been so for a 
length of time. I went into the pulpit feeling as 
much like preaching as I ever have; but when I 
began it seemed that I could employ no words that 
had weight in them sufficient to reach to the people. 
I labored hard to reach the hearts of my hearers, 
but my words seemed so light and small that they 
failed to express the unsearchable riches of Christ, 
and I thought could not reach the people. So I 
labored but could effect nothing. I felt myself to 
be like a man throwing feathers at a mark against 
a strong current of wind that would blow them 
back over his head. I felt my words to be so light 
that instead of reaching the hearts of the people, 
they passed off in empty space. This continued 
through my discourse, and I felt that it was a failure 
and was greatly mortified. After meeting I went 
home discouraged and greatty confused. On Sun- 
day morning my mind was clear of these unpleasant 
feelings, and filled with thoughts of the glorious full- 
ness of Christ; and so with the return of my former 
confidence that God would speedily revive His work 
in a powerful manner, I went to meeting. A very 
large congregation had come together, and good 
order and attention prevailed. But, as on the day 
before, my words seemed as feathers, too light to 
reach the hearts of the people; and again I felt that 
it was another failure, and went home with my mind 



400 Autobiography of 

in gloom. I am convinced that my strong desires 
to see the wonderful displays of Divine power and 
grace and the assurance that the time was near at 
hand, made me feel as I did about the lightness of 
my words ; and seeing no special effect among the 
people made me feel that I had again made a failure. 
This feeling, that my words were like feathers thrown 
against the wind, followed me until the work broke 
out, measurably, without preaching, and then it left 
me, or rather I was brought to see that the Spirit 
of the Lord must quicken the dead sinner and then 
the gospel of the grace of God presents Christ and 
Him crucified in the promises, as food for the sheep 
and the lambs, who "as new born babes desire the 
sincere milk of the word that they may grow there- 
by." The congregation increased in numbers, and 
a deep solemnity and much feeling began to be man- 
ifested. At length two came forward and were bap- 
tized. A very visible effect was now manifested both 
among the members and those who were not. 

From this time tne work began to spread. At 
each church meeting more or less were baptized, 
and many more were deeply aflected. All was still 
without any noisy excitement, but a deep and solemn 
feeling prevailed. One Sunday, after baptizing four 
or five, I went home with one of the members in 
town and found one of his daughters in great dis- 
tress. She was handsome and accomplished, and 



Elder Wilson Thompson. 401 

was regarded as the belle of the town. She had 
been vain and proud and very tasty in her apparel. 
She now wore a changed countenance ; despair 
seemed to be written upon it. I said to her : " Mary 
it seems like many of your acquaintances are seri- 
ously thinking of their latter end and their future 
state, how is it with you?" She tremblingly re- 
plied : " It is too late for me. I have spent my days 
in folly and sin, and now it is too late. There is no 
mercy for me." She burst into tears and could say 
no more. I then spoke to her in a few words of 
Jesus, saying : "Jesus is the sinner's friend ; He has 
come to seek and to save that which was lost ; ' It 
is a faithful saying and worthy of all acceptation 
that Christ Jesus came into the world to save sin- 
ners/ This He can do. His mission was not simply 
to make the way possible and passable and then 
offer salvation to the sinner on the condition of good 
deeds on their part, which would make the whole a 
failure. No ; the angel proclaimed the truth with- 
out the possibility of a failure : ' He shall save His 
people from their sins' — not try to do so and fail. 
This Jesus in whom there is salvation, and in no 
other, is the only ground of a good hope through 
grace for a disconsolate, guilty, and helpless sinner." 
I then started the hymn : " Jesus my all to heaven 
is gone," etc. Before the hymn was finished the 
parlor was filled with people weeping like children. 
34 



402 Autobiography of 

I tried to talk to them a few minutes about the 
poverty of the sinner, and the riches and fullness 
of Jesus as a Saviour. A number of brethren and 
sisters came in and began to sing. I soon stepped 
out and went from house to house and talked to 
those I met with. All were solemnly impressed. 
Thus the afternoon and evening were spent. Mon- 
day morning came, and although it was morning 
yet many thought it looked the most solemn of any 
day they had ever seen. " Surely,'' said they, " the 
presence of the Lord is in this place for the very 
day shows it, and the people feel it; saints rejoice 
in the Lord, and sinners mourn and bow before 
Him." This peculiar appearance of the day might 
have been owing to the state of mind in which so 
many of the people were. Monday, Tuesday, and 
Wednesday all bore the same appearance. I still 
look back upon those three days with solemn but 
joyful remembrance. 

On Monday the members began to gather in the 
town, some with their families in their wagons, 
filled with persons equally affected with those in 
town. They would inquire what was going on in 
town, for their minds were deeply impressed that 
the Lord was doing some great work there. The 
very day seemed to show His presence. They could 
attend to no business on their farms, and had come 
to town to see what it was. These joined with us, 



Elder Wilson Thompson. 403 

and the day was spent in going from house to house, 
talking of the good things of the kingdom, praising 
God in singing songs and hymns ; for of a truth the 
Lord was doing great things for us, whereof we were 
glad. That day and evening passed in this way. 
The next day was spent in ahout the same way, and 
on Wednesday Brother Iiolegate, who lived in town, 
requested us to meet at his house. We reached the 
house ahout twilight, and directly began singing. 
Soon all the rooms, the windows, and the doors, 
were filled, and the sidewalk outside was crowded 
with men and women. Solemnity was on every 
face, and many eyes were flowing with tears. After 
much singing, and conversation on Christian ex- 
perience and exercise of mind, and the powerful 
displays of God's grace among us, Brother Holegate 
laid the Bible on the center table, and asked me if I 
did not feel like preaching to the large crowd of 
anxious listeners in and around the house. I re- 
plied that I would read a chapter. I was seated by 
the table, and remained seated while I read a chap- 
ter, and commented on it. I believe I have never 
seen a more deeply affected people. Sobs could be 
heard audibly in every part of the crowd, and the 
impression was deep and solemn. !No anxious 
benches had we to call mourners to, to be prayed 
for, but many with anxious hearts and weeping eyes 
were there, who could not conceal their emotions. 



404 Autobiography op . 

They were looking up to God, who alone could do 
them any good. After I closed my short comment 
on the chapter I tried to pray, and return thanks to 
the Lord for what we now felt aud saw of His 
goodness and power. I then said to the people: 
u The evening is now far spent, let us sing the 
evening hymn, beginning with this verse : 

' The day is past and gone, 

The evening shades appear, 
O may we all remember well 
The night of death draws near.' 

The people can then retire, and reflect on the 
past and the present, and also on the hymn." I started 
the singing of the hymn, and man} T voices joined with 
me till the hymn was sung, and then the people dis- 
persed. I remembered my promise to Elder Thomas, 
and wrote to him of the work going on among the 
people. He came on and was soon w 7 ith us, richly 
partaking of " the feast of fat things," and feeding 
the sheep and lambs of Christ's fold. At our next 
meeting I baptized thirteen, and two weeks after- 
ward thirteen more, and again in two weeks thirteen 
more. This was remarked as strange, that just the 
same number should be received and baptized each 
meeting for three meetings in succession. Elder 
Thomas was a good preacher. His gift was chiefly 
on experimental and practical topics. He could 
trace the windings of the doubting and tried Chris- 



Elder Wilson Thompson. 405 

tian in a very clear and comforting manner. He 
was sound in doctrine, but not. so able in tbe inves- 
tigation of deep points as some others. He was one 
of the highly esteemed Elders whose praise was in 
all the churches. He continued with us eight or 
ten days, greatly to our comfort and edification. 
When on his way to Lebanon he had made an ap- 
pointment at Trenton, in Butler County, Ohio, at 
the meeting-house of the Elk Creek Church, to fill 
on his return home. This was about fourteen miles 
west from Lebanon, on the road leading to Oxford, 
and was the church which Elder Stephen Guard 
served. On Elder Thomas's return home I accom- 
panied him to Elk Creek. When we reached Tren- 
ton we were informed that the place for holding the 
meeting had been changed to a private house, about 
one mile south. This was done by the request of a 
young man who had been quite sick, and was not 
yet able to go out to the meeting-house. Elder 
Guard soon came in and said : "Brethren, you must 
try to prepare your minds for a very great change 
of circumstances to-day. The church here is in 
great distress, and likely to go to pieces. Some of 
the members will not even speak to others when 
they meet. I have labored, in vain, for sometime, 
to promote peace; but matters still grow worse, and 
I fear the church will rend in pieces. I think you 
will have but few out to hear you preach." As the 



406 Autobiography of 

hour appointed for preaching drew near the people 
began to gather in. Here I must relate one of the 
most singular events that I have ever witnessed: 
As the people came to the door many of them would 
burst into tears, and, when seated, would sit weep- 
ing on their seats. These strange manifestations 
continued until the rooms were filled, and there 
were many out of doors who could find no room 
inside the building. All was measurably silent in 
the house, nothing to excite, to alarm, or touch the 
sympathies of the large crowd that we could see. 
AH was passing strange to us. The time appointed 
for the meeting came, and preaching begun. The 
emotion of the people increased; sobs and tears 
were manifest through the congregation, and no 
one seemed more deeply affected than Elder Guard, 
who sat sobbing and weeping, so as to be heard 
through the house. Elder Guard was noted as a 
man of a firm mind, and was seldom seen to out- 
wardly manifest emotions ; he had a good control 
of his philosophical judgment. To see him so com- 
pletely overcome surprised all who knew him. He 
continued weeping during the time Elder Thomas 
and I were preaching. At the close of the meeting 
a general request was made that we should preach 
in the meeting-house at candle-light that evening, 
which was agreed upon. 
The appointment was published and the people 



Elder Wilson Thompson. 407 

were dismissed. Some of the members remained 
with us, and the wonderful effect among the people 
occupied our conversation. Elder Thomas and I 
gave it as our belief that the Lord was going to visit 
this church, in the povver of His spirit and grace, 
for the gathering in of many of His redeemed chil- 
dren ; that the good work was already begun in 
their midst ; and that they would ere long see more 
of the glorious working of the power of the Most 
High among them. They said, this day looked in- 
deed like such was the case ; but they thought the 
church must first have a travailing spirit, before she 
brought forth. Instead, however, of possessing such 
a spirit, the church was now in a state of confusion, 
and bitter feelings existed between many of the 
members. Such being the state of the church con- 
verts would not likely wish to join so distracted a 
body. I wished them to remember that " one word 
from our King has calmed the billows of the raging 
sea, hushed the howling tempest, and brought the 
ship safe to shore ; and then all was well. Our 
King still reigns in His almighty power and wisdom. 
He can say 'peace, be still,' and your storm will be 
over and gone, the church will be safely in harbor, 
and her members, who so short a time before had 
been desponding, will rejoice and say, ' the winds 
and the waves truly obey Him.' I believe, from 
what I have this day seen, that the power that is at 



408 Autobiography of 

work among you is of the Lord, and that you will 
soon realize it, and rejoice that ' God is the rock 
and His work is perfect.' A short time will show 
whether this is a perfect work or a delusion." I 
have given the substance of the afternoon's conver- 
sation. That evening we met a large assembly at 
the meeting-house, and much solemnity pervaded the 
entire congregation. The next morning Elder 
Thomas started west for his home in Indiana, and I 
east tor my home. The good work went on in Elk 
Creek Church with great power, and extended out 
in all the bounds. At their next church meeting a 
number were baptized, and all the troubles of the 
church were ended, for all those hard, ambitious 
feelings were gone; and mutual confessions and for- 
giveness restored a warm, brotherly fellowship 
throughout all the church. The work was general, 
numbers were baptized each month, and large addi- 
tions were made to that church. When I reached 
home I found all well, and the good work of grace 
still going on. I must now return to the little house- 
less minority, who were recognized, as before stated 
iu this narrative. I still attended them monthly — 
meeting in a barn in warm weather, and in a private 
house in cold weather. Some very encouraging 
symptoms had of late showed themselves among the 
little despised church. For some cause, we knew 
not what, Mason's majority opened the door, and in- 



Elder Wilson Thompson. 409 

vited us lo hold our next meeting in the old meeting- 
house. We accepted the kind offer, and at that 
meeting two were received for baptism. These were 
the first received after the division. This day was a 
day of great power, especially at the water — the ef- 
fect was great and general. We received no more 
invitations to hold service in the old meeting-house, 
but had to return again to the barn and private resi- 
dences. The good work increased, and spread in the 
town and adjacent country. Many were added to 
that little church. They built and completed a good 
stone meeting-house in the town. Near one hun- 
dred were baptized during the progress of the gra- 
cious work. Here, on one occasion, I baptized 
twelve, when my mouth was running from severe 
salivation, and one of the persons baptized was the 
mother of an infant not quite three weeks old; yet 
no harm came to either of us. An old church called 
Clear Creek, near the village of Kidgeville, about 
half way between Lebanon and Centerville, had so 
dwindled down by deaths, removals, etc., that at last 
the few that remained talked of dissolving. They 
had chosen a man who was not a member, but who 
attended the meetings regularly, and whom they be- 
lieved to be a Christian, to serve them as clerk pro 
tern. The church was very small, but in peace. 
This little body solicited me to hold a regular meet- 
ing with them on Friday evening of each month, as 



410 Autobiography of 

I was on my way to Centerville (Sugar Creek 
Church). I agreed to do so. Soon the good work 
began there, and a number of very acceptable can- 
didates were received and baptized, and Clear Creek 
became a strong church. These were happy times. 
I have often seen our large meeting-house crowded 
to its utmost capacity, while vast numbers would be 
outside, around the house, standing in the lot or 
seated in vehicles, all eager to hear the word of the 
gospel. This gracious work continued with great 
power for about one year, when it began to decline. 
Still there were some baptized, occasionally, for six 
months longer, when, suddenly and unlooked for, 
one of the brethren came to me in a very ill-humor 
and said that a certain small boy had told him that 
he had heard a member of the church, a youth of 
about fifteen years of age, say some ver} 7 reproach- 
ful things about this brother's daughters, and, said 
he, " My daughters shall not suffer such a scandal. " 
I saw that the old brother was very much excited 
with passion, and was not in a spirit to do anything 
calmly. I asked him if his wife and daughters knew 
of the evil report. He said they did. These were 
all members of the church. I proposed to go with 
him to the youth who was reported to have slan- 
dered his daughters, and know of him if he plead 
guilty, or what he would say about it. He agreed 
to do so, and we went and found the youth. Ilav- 



Elder Wilson Thompson. 411 

ing taken him aside, we asked him if he had heard 
this rumor. He said he had not, and had not spoken 
one disrespectful word about these young women, 
neither had he ever had any cause to do so, and that 
there were no members in the church that he had 
any more confidence in or esteemed any higher. He 
said he would as soon slauder his own sisters as them, 
and if we would go with him to them he believed 
all could be fully and satisfactorily settled. I then 
asked the old brother, who still appeared quite angry, 
if he was willing to have us all go to his house and 
privately try to settle this unhappy affair, before it 
should become public. He hesitated for a moment, 
and then consented. We three then went to his 
house, and, together with his wife and two daugh- 
ters, held a private interview. I stated to them that 
an ugly rumor had been put in circulation, and that 
hearing it, we had visited the youth, and he denied 
it all. " We now wish," said I, " to talk together, 
and see if this unpleasant occurrence can not be over- 
come, and good feeling entirely restored." 

The accused youth and young sisters conversed 
freely together. The young sisters said they did not, 
from the start, believe that the young brother had 
said any such thing as reported, and that they were 
now fully satisfied and wished the whole matter to 
be dropped as if it had never been. The old lady 
said she hoped the young people would still feel the 



412 Autobiography of 

same friendship for each other which they did be- 
fore, and in the future refuse to hearken to the 
foolish talk of the little boys about the streets. 
The old brother still appeared to be angry, but said 
that as all the rest were satisfied, he* would drop it 
all and say no more about it, and so left the room. 
I said that I was very thankful to see this matter 
settled so soon and so satisfactory to all, and that it 
was the duty of all parties to say nothing more 
about it unless it were to some of the members who, 
having heard of it, might venture to inquire of us, 
and then we should only tell them that it was all 
settled amicably and satisfactorily to all parties. I 
returned home rejoicing that so threatening and dis- 
tressing a difficulty had been removed. 

That evening, however, a young man who was 
living in this family, a journeyman tailor, and who 
had joined the church, learning that the parties had 
been reconciled, told the old brother that he knew 
much more about the youth's slanderous talk than 
what the little boy had said. He then went on to 
tell of far worse things than what the boy had 
stated. The old brother, being of a hasty temper, 
and his former passion not having fully subsided, 
now became more excited than before. The next 
day he came to me in a great rage, and told me that 
all the settlement the day before was now null and 
void. He then went on to tell me what the jour- 



Elder Wilson Thompson. 413 

neyman tailor had told him, and wound up by say- 
ing : " And now the church must settle it, for I have 
the gospel testimony, and am determined to prosecute 
it to the bitter end." I labored in every way I 
could to calm his passion, but all in vain. At length 
I told him thatl was truly sorry for any difficulty 
to come into the church, and especially one that 
must, more or less, bear heavily upon the moral 
character of both male and female members of it. 
But if no other plan would satisfy, he had a legal 
course to take before the church would hear his 
complaint. " If that journeyman," said I, " knew 
the guilt of the accused youth, he should have fol- 
lowed the rule laid down in the eighteenth chapter 
of Matthew. As he has not done so you must now 
proceed in the spirit of love to reclaim the offend- 
ing brother. You say one accuses and the other 
denies, and there is no witness to prove which of 
them tells the truth. The journeyman accuses and 
the youth denies. Now, if you take up the case, 
you must first talk to each of them privately, and 
see if it can not be settled privately: and, if it can 
not, take one or two others with you, and let them 
labor for reconciliation ; and if this proves unsuc- 
cessful, then tell it to the church and let the church 
labor with them. Be careful that you keep this 
matter strictly private until it is brought legally 7 be- 
fore the church. Then the accuser and the accused 



414 Autobiography of 

will stand on equal grounds before the church, ex- 
cept as the evidence may give to either the advan- 
tage of position. My brother, be calm and delib- 
erate; the cause of God and the peace of the church 
now hang upon your proceeding according to the 
rules of the gospel. The journeyman has already 
departed from order in having gone to you instead 
of going to the young brother with his grievance. 
Christ, our law-giver, has given us a plain rule in all 
such cases, and while we follow it, in spirit and in 
letter, there is but little danger of discord or 
trouble in the church. But when our evil passions* 
become aroused, and the tongue — that unruly mem- 
ber — is not curbed, it sets on tire the course of 
nature; and then, 'behold! what a great matter a 
little fire kindleth.' Your duty is to say no more to 
any one about this matter; it is a private matter be- 
tween the accused youth and the journeyman, and 
there it should have remained until all the labor to 
gain the accused had been exhausted ; after which 
let it come before the church. But this journey- 
man waited until your passion was aroused, and 
then he told you; and instead of your reproving 
him for this error you come to me with it, and so 
it may go from one to another until the whole 
church becomes excited and prejudiced, some one 
way and some another, while, perhaps, the accused 
is ignorant of what is going on until many of the 



Elder Wilson Thompson. 415 

members of the church are arrayed against him, and 
his character is reproached in the world." 

The old brother left me, but instead of following 
my counsel he went to others, both in and out of the 
church, telling them that the accused youth was now 
proved to be guilty of basely slandering his daugh- 
ters and other females. Directly the town and 
country around became wonderfully excited, and 
some of the friends of the parents of the accused 
youth advised them to send him to some other part 
of the country, for his life was threatened and he 
would be in great danger to remain where he was. 
At the same time I was taken suddenly sick with 
fever, and lay some weeks so low that my physician 
and friends despaired of my life. While I thus lay 
my brethren visited me daily, and told me of the 
dreadful state of affairs. They had met at different 
places and sought for evidence against the accused 
youth but could find none. But the general excite- 
ment was so great that the youth must be excluded 
to maintain the honor of the church. I was too 
weak to talk much, but I said that when one person 
affirmed and another denied, the onus of proof lay 
on the affirmant, and if he failed to prove what he 
affirmed he lost his case, and the accused stood ac- 
quitted for want of evidence to convict him. There 
was nothing of it as yet brought into the church, 
and all the proceedings thus far had been in open 



416 Autobiography of 

violation of the laws of Christ and the adopted dis- 
cipline of the church. Through the imprudence 
of others the matter was made public in its worst 
form, and the people of the world had become so 
much excited that the accused youth must now bo 
excluded to satisfy the world and save the church 
from public disgrace. I had never heard of the 
3'outh having said one word to make the matter 
public, only to deny the charge whenever he was 
accused. All this was the effect of disregarding the 
authority of Jesus Christ, and unless the church 
changed her practice her prosperity was at an end. 
This state of things continued until my health began 
to improve so that I could sit up a short time each 
day. The journeyman came to my house and con- 
fessed to me and my wife that he had made all this 
trouble in the church, and the accused youth was 
not worthy of censure, so far as he knew. He said 
he wished the church to know this, and he was 
ready to confess himself guilty of the whole trouble 
and to ask the church to forgive him. But as he 
did not feel like he could be composed enough to 
make these statements publicly to the church, he 
wished me to write them down for him and he 
would hand in the paper at the next meeting. He 
cried and made such humble confession that I felt 
truly sorry for him. I told him that I had already 
sat up much longer than at any one time since my 



Elder Wilson Thompson. 417 

sickness, and was too much fatigued to do any writ- 
ing that night, but as he wished it I would, if able, 
write as correctly as I could on the next day the 
statements he had made, and he could come to my 
house in the evening and examine the paper, and 
if he discovered any mistake in what I wrote he 
could correct it, and when it read as he wished it to, 
he should sign it in the presence of one or two of the 
brethren, which he could bring with him, and they 
should also sign it as witnesses. He agreed to this, 
and then went home. The next day I wrote down 
his statements as near as I could remember them, 
but in the evening he failed to come. The next day 
I learned that the morning after he left my house 
he had quit his employer, and was gone to parts un- 
known. In a few days after this his affidavit was 
sent to the father of the two young sisters in which 
much more was sworn to than had been stated be- 
fore. This affidavit occasioned quite a talk through 
the town ; and when church meeting came on it was 
reported to the church. The church took it up, and 
as it purported to have been made before a justice 
of the peace in Franklin, a committee was appointed 
to go there and cite this journeyman to attend the 
next meeting to give in his testimony before the 
church. I objected to this course; we had his oath 
already and that was as strong testimony as he could 
give, and I was sure that the committee would not 



418 Autobiography of 

find him, for I did not believe that he would face 
me after stating what he had to me, and then making 
affidavit to the very reverse. But I was overruled 
and the committee was appointed. I told the com- 
mittee to visit him soon, for if he ascertained that 
they were coming he would abscond again. They 
said there was no danger, they would doubtless find 
him and his personal testimony would be much more 
satisfactory than his affidavit. The committee, after 
some delay, went in search of him, but the only in- 
telligence they could obtain was that he had gone 
west. This was the last we heard from him for 
more than a year. 

The committee had been invested with power to 
send for witnesses and investigate the case and re- 
port the result. I protested against such proceeding 
as unscriptural. I never had read in the New Tes- 
tament any warrant for a church to transfer her au- 
thority to a committee of members to convict a re- 
ported offender. If any such warrant existed either 
in the New Testament or in the rules of the church, 
I had not found it, and unless some one could show 
it to me, I must protest against any such practice. 
The church had previously appointed another per- 
son as Moderator, knowing that, as Moderator, I 
would not suffer anything to come into the church 
until all the preliminary steps had been taken. This 
has ever been my understanding of the responsibii- 



Elder Wilson Thompson-. 419 

ity of a Moderator. Much of the troubles and divi- 
sions in churches come from taking up business which 
has not come up in order before them. The com- 
mittee held a private session, and on rising re- 
ported that, in the judgment of the committee, 
the accused youth had used obscene language preju- 
dicial to the character of the young ladies before 
mentioned. Nothing of a definite character, further 
than this, was charged. Some objections were made 
to receiving the report, because it was so vague and 
indefinite. The committee said it was their judg- 
ment, based upon the affidavit, and other circum- 
stances; and they thought the honor of the church 
required it. A motion was then made and carried, 
by a majority vote, to receive the report. Another 
motion was then carried, by a majority vote, to ex- 
clude the accused youth, whereupon I arose and said : 
" I have not cast a single vote in this wdiole matter. 
I have, from the first to the last, raised my warning 
voice against the entire course pursued, believing it 
to be gross disorder. I did not feel willing to act in 
the case, but have entered my earnest protest at 
every step, appealing to the laws of the King of 
Zion, which I saw were being trampled under foot. 
I suppose the church is now through with the case, 
and I feel like I had done my duty, though it has 
been a painful one ; and now, in the close of the 
matter, I wish to say to the church and hope they 



420 Autobiography op 

will not forget it — the Lord will visit the iniquities of 
His people with a rod and their transgressions with 
stripes. He will cleanse His people and purge His 
floor. This is often done by divisions and sore 
trials. This church, I most sincerely do believe, has 
egregiously offended against her Lord, and has dis- 
regarded His authority and laws, and has been led 
by excitement, blindly, into great errors, and will 
have to endure sore chastisements. These things, I 
say, not because I feel any antipathy toward the 
church, for if I know my own heart I love you all, 
for Jesus' sake. I can not forget the happy seasons 
I have enjoyed with you, and it is with painful re- 
gret that I have witnessed your strange departure 
from the right way of the Lord. I have now told 
you plainly my impressions, and wish you to remem- 
ber what I have said; and if you are sorely scourged 
or your candlestick is removed out of its place, look 
back and remember what I have told you. On the 
other hand, if peace and prosperity attend the 
church, as in time past, let that be an evidence that 
I have been misled and have greatly erred in judg- 
ment. The Lord will bless you if you have faith- 
fully administered His laws; if you have not He 
will visit your iniquities with stripes. And now we 
will leave our differences to God's wise and just ar- 
bitrament, and let time bring in the verdict." A mo- 
tion was then made and carried to exclude the jour- 



Elder Wilson Thompson. 421 

neyman tailor. I begged tbe church not to act so 
hastily, as no charge had been preferred against him 
and no preliminary steps had been taken. They had 
just excluded one, on his affidavit, and that, too, 
after he had absconded ; and now to exclude him 
forgiving that testimony would look passing strange. 
My remarks were not heeded. About one year from 
this time I received a letter from the clerk of a Bap- 
tist Church in the western part of Indiana, stating 
that this journeyman tailor had come there and pro- 
fessed to be a member of the Lebanon Church. As 
I was the pastor of the church he wrote to me in 
order to ascertain if his statements were true. I 
wrote in answer, giving his character and a state- 
ment of the action of the church in his case. This 
statement I presented to the church, and the church 
authorized the Moderator and Clerk to sign it, and 
forward it to the church in Indiana. 

The accused youth attended regularly the meet- 
ings of the church, conducted himself orderly, and 
as soon as the excitement growing out of the reports 
had abated, many of those who had been active in 
his exclusion be°:an to regret their action in the 
case. They asked him if he did not desire his place 
again in the church. He said he felt very lone- 
some, like one cast off from his home, and he would 
gladly return ; but he could see no possible way for 
him ever again to regain his lost privileges. His 



422 Autobiography of 

exclusion was upon a false charge, and he could not, 
therefore, acknowledge himself guilty. He felt that 
the door of the church was for ever barred against 
him, and he must spend his days solitary and alone. 
They replied: "You need make no acknowledg- 
ment. We have seen your orderly walk, and would 
gladly welcome you back to a place among us. All 
you have to do is to make the request, and we will 
grant it." The youth, finally, handed a letter to the 
church, stating his desire to be restored again to the 
privileges of the church, if the whole church felt 
free to receive him, without requiring an acknowl- 
edgment, on his part, to the charge upon which he 
had been excluded — for of that charge he was inno- 
cent. He was willing to confess that he was very 
imperfect in his nature, and that, during the progress 
of the difficulty, his evil passions had been greatly 
aroused, and perhaps, at such times, he had spoken 
harshly, and injured the feelings of some of the 
members. " Whether I have or not," said he, " I 
know that I have, at times, felt a hard spirit, and if 
the church should not restore me, I feel this ac- 
knowledgment is due her. The church could act 
in the case as prudence might dictate, and he would 
try, quietly, to submit to her decision, and hoped 
that he would have an interest in all their prayers." 
The church ordered the letter to be received, and 
by a unanimous vote of all the members, restored 



Elder Wilson Thompson. 423 

the youth to the full fellowship of the church. He 
afterward became an able minister, and is still 
preaching the gospel of the grace of God. The 
journeyman tailor came back and visited me, 
making another confession, similar to the first one, 
and wished to know if I could forgive him, and 
approve of his restoration to the church. I told 
him his course had been such as to destroy my con- 
fidence; but if the church was willing to restore 
him I would remain neutral, and hoped he might, 
by a good deportment, do better in the future. He 
then applied to the church to be restored, but was 
rejected. He has, since that time, proved to be a 
very base character, and notorious for making false 
statements. The church, for some time after this, 
was in a cold state. Many of the members were 
hurt and burdened, more or less, on account of the 
disorder that had been practiced by the church in 
her proceedings; but being in the minority, they 
could do nothing; so they agreed to forbear, and 
wait to see the purposes of the Lord. The congre- 
gations continued large and attentive, and some- 
times many were much affected. But many of the 
young members married and moved away to other 
parts of the country; many more, who were me- 
chanics, moved to Cincinnati, Dayton, and other 
places; and many of the older members sold their 
farms and moved west, where larcje sections of new 



424 Autobiography of 

lands had now come into the market at government 
prices. These changes greatly reduced the number 
of members in the church. I fain hoped that I 
might have been mistaken in the degree of error 
that the church had gone into, but still my mind 
was burdened. I kept my apprehensions to myself. 
At length a revival started, and I baptized about 
twenty persons in a short time, yet the church did 
not appear to participate much in the work, and it 
suddenly died away, and left the church in the same 
cold state. My love for this church was very great; 
for it was composed of very valuable, worthy mem- 
bers. There was no apparent difficulty in the 
church, for those who were hurt were bearing their 
burdens silently, and dreading the rod of chastise- 
ment which they believed must fall upon them. I 
exhorted them to long forbearance, gentleness, and 
brotherly kindness, in love, striving for the unity of 
the Spirit in the bond of peace. I was so much at- 
tached to this church that I earnestly sought its 
prosperity in Christ Jesus. 

I had purchased two small tracts of land in Fay- 
ette County, Indiana, and would often think of 
moving there, but the very thought of leaving Leb- 
anon seemed worse than death to me. Few persons 
cail conceive of the strong attachment which binds 
the affections and sympathies of a minister to a 
church made up of worthy and friendly members, 



Elder Wilson Thompson. 425 

and especially when many of them have been added 
as seals of his gospel ministry, and with whom he 
has enjoyed many happy seasons of reviving grace. 
All these ties bound me to the Lebanon church and 
seemed to forbid me from leaving them. Add to 
all this the fact that I was well settled there on 
twenty acres of good land of my own, all cleared, 
fenced, and cultivated in orchard, garden, and farm 
products. I had also a good, roomy, and convenient 
dwelling-house, stabling, etc., and I was conve- 
nient to the meeting-house. The church so provided 
for the temporal wants of my family that I was en- 
abled to spend the most of my time through the 
week in preaching among the destitute churches in 
the neighborhood. I could not have been more 
pleasantly situated to my wishes than I was there, 
nor could I expect to be so well situated in these 
respects again. Still I was so constantly and heavily 
laden with a foreboding of some undefined but disas- 
trous calamity that was about to fall upon the 
church, that I must get out of the way. I became 
so distressed under these impressions that I could 
not sleep at night. Often at a late hour of the 
night I would leave my bed and walk on the com- 
mon and in the lanes for hours alone, and would 
lament and weep, and try to pray to know the mind 
of the Lord, and to learn from what source these 
impressions came. All the answer that I could get 
36 



426 Autobiography of 

was : "Up, get you out of this place, for the Lord has 
a controversy with His people." These words were 
impressed upon me constantly, with a force which I 
had no power to repel. I thought they were not 
the language of Scripture, and perhaps they might 
he from the tempter. This added to my trouhle. 
Sometimes I thought I would remain where I was 
and suffer with the church let what might befall 
her, but this gave me no relief. The impression 
would arise that I was in the way there and I must 
get out of the way. 

I shall never be fully able to describe the trouble 
and anguish of my mind for about one year. My 
feelings were to stay and suffer with the church, if 
she must suffer. But the imperious command of the 
Lord, as I thought, was, impressed upon my mind 
with emphasis : " Up, get you out of this, for the 
Lord has a controversy with His people." While I 
was thus exercised in mind the word came out from 
Cincinnati, by passengers on the daily stage, of a 
wonderful religious work going on in that city. 
This news filled me with gloom, and added greatly 
to the burden already upon my mind. Each day 
brought more vivid accounts of the unparalleled 
work going on in the city. And the more I heard 
of it the greater my distress became. First, I 
thought that perhaps, as our church was not in a 
condition to participate in this great work, it might 



Elder Wilson Thompson. 427 

be the reason why I was distressed to hear that a 
revival was going on in another place. This suspi- 
cion troubled me, for I had always rejoiced to hear 
of such gracious displays of Divine power in any 
part of the world, and now that it should so trouble 
me to hear that it was within thirty miles of me, 
and in a church where I had often preached, I 
thought surely I must be influenced by an evil spirit. 
If so, then perhaps I have been under the guidance 
of an evil spirit from the first, and all the wrong 
was in me. This put me to work again to try the 
spirits, to know what kind of spirit I was of. I 
read, I studied, I tried to pray, to divest myself of 
all predilections, and search for the truth simply for 
the truth's sake. Daring this search it occurred to 
me that I should first seek to know what spirit it 
was that was producing such a wonderful work in 
the city. If it was the Spirit of the Lord that was 
doing this great work, and the spirit in me was 
troubled because of it, they must be opposite spirits, 
and the spirit which governed my mind must be 
evil. I now resolved to go to the city and assure 
myself, if possible, what spirit was at work there. 

Reports such as these still came daily: "Forty 
had been baptized the proceeding Sabbath;" "the 
very air in the city seemed changed, so that the 
signs on the taverns, stores, and other buildings, 
were melting and running down;" " the people 



428 Autobiography of 

coming in from the country to market, as soon as 
they entered the corporation, were struck with awe, 
and would burst into tears;" "through the whole 
city, in nearly every house, might be heard the voice 
of weeping and supplication or of praise and thanks- 
giving;" and what was more, "almost every face 
you met with upon the street was as solemn as 
death;" "that this great work began among the 
Baptists under the preaching of the Rev. Jeremiah 
Yardaman of Kentucky, who said that his mind had 
become so deeply impressed for the conversion of 
sinners in Cincinnati, that he could stay at home 
no longer, but had left his family and churches and 
came to the city; " " the work began at once, and 
was now spreading powerfully in all the churches 
of the different denominations in the city, especially 
in the Presbyterian church;" "it was very remark- 
able that within a few days after Mr. Vardaman 
came to the city, two Cumberland Presbyterian min- 
isters came from Tennessee with similar professions 
of an irresistible impression of mind to leave all and 
come to the city." 

Many such wonderful accounts were coming to ua 
daily, I had an appointment to preach at our meet- 
ing-house the next Sunday, and I set the Monday 
following to go to the city, and, if possible, satisfy 
myself whether it was indeed the Holy Spirit or the 
spirit of delusion that was at work there. On Sun- 



Elder Wilson Thompson. 429 

day I used these words for a text : " O that my head 
were waters, and mine eyes a fountain of tears, that 
I might weep, day and night, for the slain of the 
daughter of my people." This text was so much 
in keeping with my feelings that I was overcome 
while speaking. I could not refrain from weeping, 
and many of my hearers wept with me. At the, 
close of meeting I observed that I intended to go to 
Cincinnati the next day, to witness some of the 
great work we were hearing so much about. Sev- 
eral of the sisters wished to know if my wife was 
going with me. I answered that* she was. They 
then expressed a desire to go with us, to which I re- 
plied that if they could ride in a two-horse wagon, I 
would take as many as could find room with us in 
one, and all that wished to go with us must be at 
my house early the next morning. 

The morning came and several of the sisters, my 
wife, and myself started for tne city. As we went 
along we had much talk respecting the news that 
had reached us. My companions were in high an- 
ticipation of great enjoyment when they should 
reach the city and witness the mighty work going 
on there. I finally remarked to them that they all 
had greatly the advantage of me : "Your anticipa- 
tions afford you much comfort, while I have none. 
I have left home without any hope of realizing any 
real enjoyment from this visit, but to be a spectator 



430 Autobiography of 

of whatever may occur." They said they had seen 
me in revivals, and that when I got there and saw 
the great work going on, I would catch the fire and 
enjoy myself, perhaps, more than they. I said that 
I had not set out with any such anticipations. I 
knew that if that city work was of God and I could 
see the evidence of it, I should be convinced at once 
that I was under the influence of an evil spirit, and 
this conviction would forbid me any enjoyment, 

When we came to the city we neither saw nor 
felt anything unusual. The people looked and 
acted about as itsual ; no praying, no weeping, no 
singing could be heard. We drove to Brother 
Richard Ayers's and put up there. I inquired of 
him what was going on in the city in religious mat- 
ters, that had given rise to so many strange rumors. 
He said there were surely Avonderful works going 
on. "Is it the Spirit of God or the spirit of delu- 
sion?" I asked. "Of that," said he, "you must 
judge for yourself. There is a meeting to-night, and 
you will have to preach." I told him I had not 
come to preach, but to hear and see. He said : 
" They will have you to preach this night and will 
take no denial. And," pointing toward his daughter 
he added, " there is one of the young converts bap- 
tized last Sunday; you can talk with her aud see 
the fruits of this great work." She was a very 
well-educated and intelligent young lady. I talked 



Elder "Wilson. Thompson. 431 

with her about her experience, but could get no evi- 
dence of anything like a change from death to life. 
In the evening we went to the meeting. It was a 
very large meeting-house and was soon filled with 
city-dressed people. I looked over the congregation 
from the pulpit, but could discover none of that 
solemnity which I had usually seen so visible in the 
countenances of the people in times of revivals. No 
excuse on my part would be received, but I must 
preach. I preached with the best ability I had, of 
"Jesus Christ and Him crucified." After I had 
closed my remarks a Doctor Patterson, recently 
from New Jersey, followed ; and, in a very warm 
and appropriate exhortation to the people, recom- 
mended what I had said as truth. 

Mr. Vardarnan then arose and said in a dull, low 
manner, that he very much regretted the unprofit- 
able manner in which the evening had been wasted. 
It was now too late to do anything to profit, and the 
people must wait until another opportunity. All 
at once he raised his voice and said: "Late as it is 
I feel such an agonizing of soul for these poor 
mourning sinners, who feel as if this might be the 
last hour that salvation would be offered to them, 
that I can not dismiss them until I have given them 
one more opportunity to come forward for me to 
pray for them." He said he very well knew that 
God would hear and answer the prayers of his elect, 



432 Autobiography op 

who cry unto him day and night. " All the people 
seated on those long benches fronting the pulpit," 
said he, " will please leave them for the mourners to 
occupy, while I come down to pray for them. All 
who desire salvation will come to these seats. I 
have prayed for such hundreds of times, and never 
without more or fewer being converted while I was 
praying; therefore, come without delay." Turn- 
ing to Doctor Patterson and myself he said: " Let 
us go down and meet these mourners." 

We went down. He "started a song and, as many 
voices joined in the singing, the spacious house was 
filled with melody. Every few minutes he would 
raise his voice and tell the mourners to " come on," 
and " not confer with flesh and blood ;" " this might 
be the night that would seal their eternal doom ;" 
"come and receive offered mercy.'" Again, he 
would order runners to go up every aisle and lead 
the mourners to these benches. Yet, with all this, 
they came but slowly. He stepped upon one of the 
long seats, and turning his eyes upward and raising 
his hand with his arm stretched out above his head, 
he roared at the top of his voice", in an authorita- 
tive manner: " Stop, Gabriel, stop; don't speed 
your golden pinions again, nor attempt to take the 
news to the throne of God, until you can report at 
least fifty humble mourners on these anxious benches 
seeking the salvation of their souls amid the prayers 



Elder Wilson Thompson. 433 

and songs of God's elect." When he had given this 
command, he raised his right foot and hand and 
stamped with his foot on the bench, at the same time 
striking the back of it with his open hand, making 
a startling sound thrpugh the spacious house. This 
he repeated three times, in rapid succession, and then 
followed a general movement through the house. 
He stepped down from the seat, telling them to sing 
with more animation, and not to pause between the 
songs even for one minute. His runners now began 
to lead in the mourners very fast. They were 
handed up to him; he would slap them on the 
shoulders, and halloo, " Glory to God," and motion 
them to the seats. The seats were soon filled, and 
no more came. He ordered the singers to stop sing- 
ing, and commanded every person in the house to go 
upon his knees. He knelt, and in that position sur- 
veyed the congregation ; and again, in an authorita- 
tive manner, cried : " Go down upon your knees, I 
say; young men, down upon your knees! 'It is 
written, unto Me every knee shall bow.' " When he 
had spent some time in this way, and had got all 
that would obey him on their knees, he pronounced 
some very heavy invectives on the others, and then 
said : " Let us all pray." He went on to give a his- 
tory of his coming to Cincinnati; of the cold state 
he had found the city and the church in ; how he 
had proceeded since he came; how many he had 
37 



434 Autobiography of 

baptized ; and the great work that was going on 
with increasing power. This historical account 
made up his prayer. He then called upon the sing- 
ers to assist him, and he commenced singing the 
hymn, " How happy are they who their Saviour 
obey," etc. They all joined in the singiug, and he 
passed between the benches where the mourners had 
been placed, and stooping down to each one he 
would, in a low whisper, converse a short time with 
them, and in many cases he would rise up erect, 
clap his hands together, and shout : " Glory to God, 
here is another soul born for heaven." In this man- 
ner he passed between all the mourners' benches. I 
had not seen one among the whole number that I 
thought looked like a contrite mourner, such as the 
Saviour pronounced blessed, at least as far as I could 
judge from the appearance of those even who were 
on the anxious benches. To close the scene, and as I 
thought to amuse the people, they introduced a 
young Indian, who, if I remember aright, was of 
the Choctaw tribe. A platform was prepared for 
him to stand upon, in front of the pulpit and facing 
the mourners* On this platform he stood and in his 
native tongue delivered a speech some thirty minutes 
in length. I knew not one word which he spoke, 
and, of course, could not tell what was the subject 
of his discourse, and I suppose the same was true of 
all who heard him. After he had concluded his 



Elder Wilson Thompson. 435 

speech lie was told to come down and pass between 
the mourners' benches, and give the right hand of 
fellowship to each of the mourners. This he did 
with a solemn countenance and in perfect silence. 
When this ceremony was ended Yardaman said : 
" To-morrow, at ten o'clock, I will preach in the sem- 
inary in Newport, Kentucky. I will then return 
again, and hold a meeting in this house in the even- 
ing, to receive candidates for baptism." He then 
dismissed the people. The mourners seemed much 
delighted while the Indian was performing his part 
of the programme, smiling, whispering, and look- 
ing over the crowd, much like persons at a show. I 
went to Newport Seminary, and at the appointed 
time Mr. Yardaman arose and introduced the meet- 
ing in the usual form, and then said that though sev- 
eral texts had been upon his mind, he should not use 
any of them on the present occasion, but he should 
take up and investigate three points of doctrine : 
First, the foreknowledge of God; second, election; 
and third, predestination. The very word fore- 
knowledge, as applied to God, was so silly that none 
but fools would use it, and none but the most ignor- 
ant class would believe it. He should, therefore, 
spend but little time upon that point. He went on 
to say that neither of the three points which he had 
selected needed much to be said to expose them, as 
they would refute themselves in the minds of all sen- 



436 Autobiography of 

sible and sound-minded persons. These three points 
of doctrine are the foundation of the whole Calvin- 
istic creed, and if they were not sustained the whole 
creed would fall to the ground. "And the first 
three rules of arithmetic," said he, " are the only ar- 
guments, and afford all the testimony that can be 
produced in support of these Calvinistie doctrines. 
These rules are : Addition, subtraction, and mul- 
tiplication. When a text was required to prove any 
one of these points, the advocate of the doctrine 
sought for certain words of a proper sound, scat- 
tered about promiscuously through the Scriptures, 
and by addition he would add them together, and 
thus produce his proof-texts. If any part of it or 
other texts were brought against him, he would em- 
ploy subtraction, and take from the testimony every 
word offensive to his doctrine ; but if he could not 
compound testimony enough by addition to prove 
his point, he would resort to multiplication, and thus 
manufacture plenty to suit himself." In this man- 
ner he spent about one hour in attempting to ex- 
pose three points of doctrine, by burlesque, ridicule, 
and sarcasm. After closing his speech, he made an 
effort to get mourners to come up to be prayed for ; 
this, however, proved a failure, and he sat down. 
Elder Monticue, the preacher of the Baptist Church 
in Newport, came to me and insisted that I should 
now preach. I refused to do so, on the ground that 



Elder Wilson Thompson. 437 

I was at Mr. Vardaman's appointment, in a sem- 
inary where the Baptists had no claims, and I would 
not intrude on Mr. Vardaman, unless he invited me. 
The Elder then went to him, and requested him to 
invite me to preach, but he refused to do so. The 
Elder came back to me again, and insisted that I 
should go on. I still declined. He then went to 
Mr. Vardaman, who then said that "if any one had 
a word of exhortation, as it was said in old time; 
so I now say, let him say on." The Elder then 
renewed his solicitation for me to preach. 

The foregoing part of this narrative was written 
by Elder Wilson Thompson, whose intention it was 
to have brought it down to a later date ; but inter- 
ruptions deferred the work in his hands, and before 
he could resume it he was called from his labors on 
earth to the reward beyond the grave. The task 
of completing this biography has, by the other mem- 
bers of his family, been entrusted to the writer, who 
is the youngest member of the family. 

The reader will remember that the writer, in the 
close of what he had written, stated that Elder Mon- 
ticue had renewed his request for Elder Thompson 
to address the people assembled in the seminary in 
Newport, Kentucky. After Mr. Vardaman had 
closed his abuse of the doctrine of foreknowledge, 
election, and predestination, Elder Thompson then 



438 Autobiography of 

arose and said : " I see some of my old associates 
and schoolmates in this congregation. I am near 
the scenes of my childhood, and the walks of my 
youth. The place where I was baptized, and the 
church where I was set apart to the work of the 
gospel ministry are near by me. Eeminiscences of 
the past crowd upon my memory, and my mind is 
made to witness again things passed by long ago, 
but which will not be forgotten by me while my 
reason remains. Not the least among the things 
which are retained and cherished in my memory are 
the important doctrinal truths which, since my ear- 
liest recollection, have been believed by the Baptist 
Church, and maintained by her ministry, and which, 
I believe, the Lord revealed to my understanding, 
not far from this place, when I was but a lad. The 
great truth which, to my mind, since that time, is 
the only source of peace and consolation to a ruined 
sinner, wretched in himself and undone — is the doc- 
trinal truth of the sovereignty and immutability of 
God. That truth has been my trust since I was 
first made to hope for salvation ; and if that truth 
can be successfully removed, then I am left without 
one ray of hope. To-day we have heard that doc- 
trine assailed in a way of ridicule and mockery. 
Having the privilege to reply, I should feel that I 
was recreant to every honest emotion did I not 
expose the weakness of this unprovoked attack 



Elder "Wilson Thompson. 439 

against truth. First; if the three points can be 
sustained only by words scraped from different parts 
of the Bible, without any connection with the gen- 
eral teaching of that holy book, would it not be 
quite as easy, and much more satisfactory, to prove 
it to be so from the volume itself, than to give noth- 
ing but assertion to sustain the statement? Second; 
if these points can not be disproved by the Bible, 
but those who oppose them have to resort to bare 
assertion to sustain their opposition, may we not, in 
the third place, inquire, " are they not sustained by 
the Bible ?" I presume if I bring forward two or 
three witnesses to each point without the assistance 
of either addition, subtraction, or multiplication, it 
will prove satisfactory to you all : Romans viii : 29, 
30: 'For whom He did foreknow, he also did pre- 
destinate to be conformed to the image of His Son, 
that He might be the first-born among many 
brethren. Moreover, whom he did predestinate, 
them He also called, 5 etc. 1st Peter i: 2: 'Elect 
according to the foreknowledge of God the Father, 
through sanctification of the Spirit, unto obedience 
and sprinkling of the blood of Jesus Christ,' etc. 
Titus i: 1 : 'Paul, a servant of God, and an apostle 
of Jesus Christ, according to the faith of God's 
elect, and the acknowledging of the truth,' etc. 
Ephesians i : 11 : 'In w T hom, also, we have obtained 
an inheritance, being predestinated according to the 



440 Autobiography of 

purpose of Him who worketh all things after the 
counsel of His own will.' 

It will be observed that these quotations embrace 
and sustain the three points named, not only in the 
precise language, but are undoubtedly the points of 
doctrine on which the apostles are treating. I do 
not however refer to them as isolated passages teach- 
ing a doctrine differing from the Scriptures gener- 
ally. Such complete harmony characterizes the 
whole volume, that whatever doctrine appears in one 
part will be found to be sustained and corroborated 
by every other part. With this thought before us, 
every candid mind will at once confess that the doc- 
trines of foreknowledge, election, and predestination 
are Scriptural doctrines, and are therefore true. But 
again, the sovereign ty and attributes of God are in- 
volved in these three points. To deny the fore- 
knowledge of God would be to deny His being all- 
wise. It would be to make Him such an one as 
ourselves, knowing events only as they were de- 
veloped in time. But the developments of the 
events of God's most gracious counsels are, b}^ in- 
spired men, declared to be ' according to His eternal 
purpose which He hath purposed in Christ Jesus 
before the world began.' And as a purpose must 
either be according to wisdom or according to igno- 
rance, we can but acknowledge with the apostle 
that it is the hidden wisdom of God, and therefore 



Elder Wilson Thompson. 441 

that God foreknew that which He purposed. Again, 
it has pleased God to declare beforehand, by the 
prophets, the purposes which He would in time 
fulfill ; and this too in- the most emphatic language. 
And yet if God did not foreknow He was just as 
liable to be mistaken as you or I. What a position 
would this make the great God to occupy — declaring 
that events shall come to pass about which He knew 
nothing ! The thought is too preposterous to be en- 
tertained. God has declared His purposes to His 
people, because He knew the purpose of His will, 
and, as a sovereign, could not be disappointed as to 
the full consummation of the same. The prophet 
says: 'As I have thought so shall it be; as I have 
purposed so shall it come to pass.' In harmony 
with this truth the apostle says : ' Who worketh all 
things according to the counsel of His own will/ 
I conclude that God is allwise, and in the execution 
of the purposes of His grace He so displays or un- 
folds that wisdom to the understanding of His saints, 
that — astonished and delighted with the view, they 
adopt with rapture the language of the apostle : ' 
the depth of the riches, both of the wisdom and 
knowledge of God ! how unsearchable are His judg- 
ments and His ways past finding out!' Election is 
but the exercise of this infinite and divine wisdom 
in choosing the heirs of salvation. First: We must 
either admit that God hath chosen those who shall 



442 Autobiography of 

be saved, or that they are saved without His having 
chosen them to salvation. Second: If those who 
are saved are saved according to the choice of God, 
then there were none embraced in that choice but 
such as are saved, or else God chose to save those 
whom He knew He could not nor never would save. 
If the last position be taken we must at once deny 
the wisdom of God. I appeal to you, my friends, 
to say if you could imagine one worthy of being 
accounted wise who is putting forth all his energies 
to do that which he knows he never can do? 
There is not one present that would be so silly as to 
engage in such folly. What ! labor to be disap- 
pointed ? Strive, knowing you shall fail ? No ; the 
Allwise declares, 'I will do all my pleasure/ God's 
people are saved according to His choice, as Paul 
says : ' We are bound to give thanks always to God 
for you, because God hath from the beginning 
chosen you to salvation.' Paul again says : ' He 
hath blessed us with all spiritual blessings in heav- 
enly places in Christ ; according as He hath chosen 
us in Him before the foundation of the world/ 
Predestination is that determination of the Almighty 
before time began to conform His elect people to 
the image of His Son. This He fulfills through the 
Spirit in the work of regeneration and renewing of 
the Holy Ghost, which is shed abundantly upon us, 
through Jesus Christ our Saviour. I will now close 



Elder Wilson Thompson. 443 

my remarks on these points with a quotation from 
the Epistle to the Romans, ix: 15, 16: 'For He saith 
to Moses, I will have mercy on whom I will have 
mercy, and I will have compassion on whom I will 
have compassion. So then it is not of him that 
willeth, nor of him that runneth, bat of God who 
showeth mercy.'"" Here the meeting closed. The 
next night in Cincinnati another crowded house 
witnessed a repetition of the same revival scenes as 
before narrated. 

Being satisfied that this work, which had oc- 
casioned so much talk, would eventually lead to 
trouble; that it was the work of cunning craft, in 
order to carry the popular tide ; and that it was of 
the world and sought the honors of the world, Elder 
Thompson and those who had accompanied him, re- 
turned to Lebanon. And now he felt again the im- 
pression of mind: "Up, get thee out of this place." 
He had seen his impressions verified respecting the 
nature of the work going on in the city, and now 
he asked himself, should he longer hesitate to leave 
a place, however dear, when his labors could no 
longer profit those on whom they were bestowed ? 
His mind was soon decided that he would leave 
Lebanon and move to Indiana, and there seek a 
field where he might hope to enjoy the approbation 
of his divine Master. 

He accordingly arranged his business, and in the 



444 Autobiography of 

year 1834 moved to Fayette County, Indiana, and 
located about six miles north-west from Conners- 
ville. "When he had settled here he had no stated 
place for preaching for near one year; but was en- 
gaged a part of his time preaching in different 
places, according to the inclination of his mind. He 
was very much attached to the brethren and sisters 
in his new field of labor, and they were much at- 
tached to him. This mutual feeling of Christian 
love soon led to requests from different churches that 
he would take the pastoral care of them. To these 
solicitations he lent a favorable ear, and, having put 
his membership in at Lickcreek Church, he took the 
pastoral care of it, and also the superintendence of 
the Second Williams Creek and Fairfield Churches. 
The remaining portion of his time was spent in tra- 
veling in different parts of the country, as before. 
At the time when he came to Indiana there was no 
special manifestation of a religious work among the 
people. Some few were uniting with the churches, 
but without any general interest. This state of the 
church continued, with but little change, until the 
year 1843. In this year there was quite a revival 
among the churches of the Whitewater Association. 
There were, during this gracious manifestation, 
twenty-six members added to the Lickcreek Church, 
and of that number a son and daughter of Elder 
Thompson. All his family, with the exception of 



Elder Wilson Thompson. 445 

his youngest son, were now members of the church. 
The number received into the churches of the asso- 
ciation during the year was two hundred and forty- 
seven. His membership remained in the Lickcreek 
Church until his death ; and although, in the latter 
part of his life he was released from the pastoral 
care of the church, yet he continued to visit it dur- 
ing the pleasant season, every year, as long as he 
lived. He continued his labors several years with 
the Second Williams Creek Church, until, on ac- 
count of political differences, and some disaffection 
on the part of the members, he was dismissed from 
the pastorate by the action of the church itself. But 
the action of that church did not lessen his field of 
labor. There were other churches in the same asso- 
ciation, and also in Miami, which were very desirous 
to obtain his services. He was not able, however, 
to supply all the churches that applied to him with 
the Macedonian cry, " Come over and help us !" The 
writer remembers, although then quite young, with 
what earnest solicitations his brethren from different 
churches would urge him to visit them ; and when 
he would tell them that all his time was engaged to 
churches that had preceded them in calling him, 
how they would advise him to get some one else to 
fill his engagements at some other points, so that he 
might visit their churches. For several years after 
he was dismissed from the care of the Second Wil- 



446 Autobiography of 

Hams Creek Church, he took the care of the Zion 
Church, in the Whitewater Association, and also of 
the Hamilton and Bossville Church, in the Miami 
Association. His ministerial labors in these churches 
were very acceptable and highly appreciated by the 
members. For several years preceding the division 
in the Whitewater Association, a difference of opin- 
ion was known to exist among the ministry and 
membership of the association on certain points of 
doctrine. And as time advanced the differences de- 
veloped themselves more and more. The point upon 
which the difference was based, was, " the use and 
effect of the preached gospel." One party held the 
view that the preaching of the gospel was a means 
of the conversion of sinners ; and that it might be 
effectual to that end, it was necessary that societies 
and boards of missions should be formed to raise 
funds and employ and send out men to convert and 
Christianize the heathen. Another party believed 
that in the conversion of sinners God used the 
preached word as a means or medium through which 
His spirit operated to that end. But that mission- 
ary boards and societies were institutions of men, 
and had not the sanction of God, and therefore 
should not be sanctioned by the church. That as 
the church received all her authority from Christ, as 
her King, she could not sanction and support insti- 
tutions of men, as Christian institutions, without a 



Elder Wilson Thompson. 447 

sacrifice of her loyalty to Christ. Neither could the 
Church admit that the institutions of men were ad- 
equate to the conversion of sinners or the prosperity 
of the cause of truth, without impeaching the wis- 
dom of Him who hath declared that He has in the 
Scriptures thoroughly furnished the man of God 
unto all good works. The other party in the associ- 
ation held the same views as the second on the sub- 
ject of missions and kindred societies instituted by 
men ; but differed from both the other parties on 
the use and effect of the preached gospel. They de- 
nied that the preaching of the gospel had any power 
to convert the dead sinner, or to give him life. That 
man in nature was dead in trespasses and sins, and 
that as no means could be used to give life to one lit- 
erally dead, even so no means could be used to give 
eternallife to those who are dead in sins. That God 
effects that work of Himself, by His holy Spirit, with- 
out means or instruments ; that the gospel is a pro- 
clamation of good tidings, of great joy to the soul 
that is prepared with a hearing ear and an under- 
standing heart to receive it, and to those who thus 
believe it is the power of God unto salvation; that 
it saves them from the false doctrines of men, and 
feeds and makes them strong in the truth. In addi- 
tion to these differences in views there were some 
men in the association who had personal difficulties 
and jealousies that alienated their feelings from each 



448 Autobiography of 

other, who were ready, when the opportunity 
offered, to seize upon any circumstance to advance 
their own ends or injure those against whom they 
held feelings of prejudice. There was nearly an 
equal number of churches on either side of the par- 
ties — after deducting the missionaries, who consti- 
tuted but a small part of the association. It was as- 
certained, as the discussion of these differences pro- 
gressed, that Elder John Sparks and Elder Thomp- 
son held different views on the subject of means — 
Elder Sparks holding the doctrine of means, and in 
opposition to missions, and Elder Thompson oppos- 
ing the doctrine of means and missions both. 
These were the two ablest men in the association, 
and as soon as those persons of whom I before spoke 
as having feuds and jealousies between them, heard 
that the two Elders took opposite views on the 
means question, they began to make capital for their 
own ambitious ends. They would tell Elder Sparks 
that Elder Thompson was trying to injure him, and 
had said things detrimental to his Christian charac- 
ter, and was preaching in opposition to his views. 
They would then tell Elder Thompson that Elder 
Sparks was using all his influence to destroy him, 
and that he must defend his views and stand firm, 
or Sparks would ruin the association. 

Thus were these two good men and able ministers 
influenced to take firm and decided positions against 



Elder "Wilson Thompson. 449 

each other. I need not follow the history of the 
unhappy division which finally rent the association, 
leaving two fragments, instead of one happy and 
united association. In all this trouble and division 
Elder Thompson stood firm in the defense of what 
was termed the anti-means doctrine. It had been 
his view of the Scriptures from his early youth, as 
the reader will have observed from what he has 
written in this book. Although he attributed great 
excellency to the preaching of the glorious gospel 
of the Son of God, as the medium through which 
God was pleased to instruct, feed and comfort His 
renewed children, and to build them up in the most 
holy faith, he did not believe that God used it in 
giving life to the dead sinner. In reasoning upon 
this point he would ask, " Can a thing be a means 
to an end, unless it has some power within itself to 
accomplish that end ? If not, the preached gospel 
has a power within itself to quicken the dead sinner, 
or it is not the means by which they are quickened. 
If it be the means, therefore, by or through which 
the sinner is quickened, then the work of quicken- 
ing is not all of the Spirit of God. That part per- 
formed by the preached word is not spirit, unless 
we conclude the preached, or written, word to be 
spirit. If we do, then it is not a means, because it 
is the agent that does the work. But if the preached 
word is a means used by the Spirit, then it follows 
38 



450 Autobiography of 

that the end to which it is a means is in harmony 
with the means used. Hence, as all temporal means 
are used to feed, nourish, and strengthen living 
subjects, and not dead ones, so the means used by 
the Spirit is not to the dead and senseless sinner, 
but the living, hungering, inquiring child. God 
gives unto them eternal life, and the gospel reveals 
to that living subject, Christ the way, the truth, and 
the life." In proof of this position he would quote 
such texts as the following : " And you hath He 
quickened who were dead in trespasses and sins." 
"As the Father raiseth up the dead and quickeneth 
them, even so the Son quickeneth whom He will." 
"It is the Spirit that quickeneth, the flesh profiteth 
nothing." He would say, in explanation of these 
and similar texts : " The testimony declares the work 
of quickening the dead sinner to be of God's Spirit. 
JSTot the Spirit and something else, but the Spirit. 
]STow if the Spirit only can quicken, then no other 
power can, and if no other power can quicken, then 
no other power can be the means of quickening. My 
friends, would you not think me beside myself if I 
should go into the forest and take a cotton rope, or 
some such soft article, and try to cleave down the 
sturdy oak ? I would not certainly take any such thing 
for that purpose. And why would I not? Simply 
because I know that w T hen means are used they must 
be adapted to the end. Hence I would take my ax 



Elder Wilson Thompson. 451 

to cleave the wood, because it has a power, when 
property used, to that end. To say, therefore, that 
the gospel is the means of quickening the dead 
sinner, and yet has no power in it to accomplish 
that end, looks to me like a paradox, or contradic- 
tion of terms." After the division in the White- 
water Association, there was but little prosperity in 
the churches. They retained about the same num- 
bers for several years. Some would occasionally 
join, either by experience and baptism, or by letter. 
Some died, and others moved away. During the 
time from the division until he gave up the care of 
the churches he attended the Pleasant Run Church, 
in Rush County, Indiana, and the Salem Church, 
Wayne County, Indiana, in addition to those already 
named. In the month of October, 1849, his youngest 
son joined the Lickcreek Church, and in a short 
time afterward was set apart to the ministry. All 
his children that lived to be grown up, had now be- 
come members of the church ; and two of his sons, 
the oldest and youngest, were ministers in the Bap- 
tist denomination. After the excitement occasioned 
by the division had subsided, and the ruinous effect 
it had produced among the churches became appa- 
rent, those who had the Baptist cause at heart began 
to regret deeply that they had suffered themselves to 
be led by partisanship and ambition into so great an 
error. They felt that very brethren in heart had 



452 Autobiography of 

been sundered apart, and the glory of Zion seemed 
to be departing. Elder Thompson was one of those 
who thus looked upon that unhappy event; and he, 
with some of the other brethren, was soon engaged 
devising some plan to restore union again in the 
association. A meeting to that end was called at 
Pleasant Run Church, but after mutual acknowl- 
edgments had been made, and the end had almost 
been attained for which the meeting was called, 
some of his brethren rose abruptly, and in disorder 
left the house. This broke up the meeting, and for 
a time put an end to all effo rts for a reunion. 
Several years afterward, however, another meeting 
was agreed upon, and convened at the Lickcreek 
Church, known as the Means party. This meeting 
was for the purpose of preaching and visiting to- 
gether. Elder Thompson took an active part in 
this meeting; but was very firm in preaching his 
views on the question that had divided the associ- 
ation. The meeting passed off harmonious, in part, 
but some, as on the former occasion, took to flight 
after the first day, but not in so much disorder as 
before. 

By request of Elder John Sparks, he and Elder 
Thompson held an interview at William W. Thom- 
as's house. At this interview the whole matter of the 
division was fully and freely discussed, and, although 
the parties could not entirely come together in their 



Elder Wilson Thompson. 453 

views, they agreed to cultivate a more friendly feel- 
ing toward each other, and hoped the time would 
come when they should all be together again. Af- 
terward letters passed between them, in which mu- 
tual acknowledgments were made, and mutual for- 
giveness tendered, and, though there was no formal 
union of the parties during life, yet it pleased the 
Lord that their ministerial labors should close 
among the same people — and the writer has a hope 
that to-day they are in perfect union in the paradise 
of God. 

Elder Wilson Thompson, for many years, was 
considered one among the most able investigators 
of Scripture in the Regular Baptist Church. He 
engaged in public discussion with the most talented 
men of the popular denominations ; and in all his 
discussions the public judgment accorded to him 
great success. His opponents themselves, in many 
instances, admitted that he was successful in sus- 
taining his views of doctrine, although they would 
say, at the same time, it was a great pity such hard 
doctrines should be sustained. In public debates he 
had, connected with his strong reasoning powers, 
the faculty of selecting his proof-texts directly to 
the point, depending more upon the meaning and 
purport of the texts used than on the number em- 
ployed. When he took a position he was careful 
that it should be a tenable one ; and after taking a 



454 Autobiography of 

position he would not suffer himself to be driven 
nor enticed away from it. Several of those who 
considered themselves champions in discussion, when 
giving challenges to the Baptists, would express 
their willingness to meet any man they had except 
Wilson Thompson. They were not willing to meet 
him. 

But few, if any, of his public debates have ever 
been published. After he moved to Indiana he 
made three extensive tours of preaching. One, in 
which he traveled through Ohio, Kentucky, Vir- 
ginia, Pennsylvania, New York, Delaware, and New 
Jersey. He was several months engaged in making 
this tour, preaching daily. Among the numerous 
acquaintances which he made he was highly es- 
teemed, and was considered as one of the most able 
ministers in the Baptist body. Many were the so- 
licitations which he received to visit those parts 
again, and preach to them the unsearchable riches 
of Jesus Christ. 

Another of his tours was through Kentucky, Vir- 
ginia, and North Carolina, in which he met with 
and formed the acquaintance of many very precious 
saints. He was cordially received among them as a 
minister of great logical powers and Christian vir- 
tues. It was not unusual for the ministers who 
were present at his discourses to arise, when he had 
concluded his remarks, and give him the right hand 



Elder Wilson Thompson. 455 

of fellowship in approbation of liis preaching, and 
some of them, overflowing with feeling, would clasp 
him in their arms, and while the tears were stream- 
ing from their eyes, would invoke the blessing of 
God upon him. A correspondence of mutual in- 
terest was continued between him and many of these 
brethren in after years; and he always spoke of 
this visit and the brethren he met with, as among 
the pleasant recollections of his life. 

The other tour was through the State of Georgia. 
His oldest son lived in this State and had a very ex- 
tensive acquaintance among the Baptists there. 
This gave the father introduction among the 
churches. His preaching here, as at other places, 
was with much warmth and ability, and met a re- 
sponse in the hearts of his brethren. It was as 
" good news from a far country." And although it 
was the first time they had ever seen his face, yet 
they felt that they were not strangers. His God was 
their God ; and the glorious gospel of the grace of 
God which he preached, was the same divine truth 
which the spirit had written in their hearts. Hence 
it came to them in power, and in the Holy Ghost, 
and in much assurance. Neither was the influence 
of his preaching confined to professors, but many 
poor souls who had not made profession, would 
press forward to him and desire him to pray for 
them, that they might be enabled to realize an in- 



456 Autobiography op 

terest in the blessed Saviour. how fervently did 
he lift his voice to God in their behalf, that He 
would give them the light of His Spirit that they 
might see a Saviour's love, and that they might feel 
the power of His grace bursting the bars of their 
prison, and proclaiming liberty to their troubled 
souls. This tour was also a very pleasant one 
throughout, and one to which he often referred in 
after years. 



Elder Wilson Thompson. 457 



The following discourse was delivered by Elder 
Wilson Thompson, on the occasion of the death of 
Jediah Hill, an old and much esteemed brother with 
whom he had for many years been intimately ac- 
quainted, and for whom he entertained the strongest 
Christian regard and brotherly attachment. It was 
delivered at the residence of Mr. Henry Rogers, an 
estimable citizen, near Mount Healthy, Hamilton 
County, Ohio, on the 31st of July, 1859, to a large 
and attentive concourse of people : 



A Sermon on the occasion of the Death of Jediah Hill, de- 
livered by Elder Wilson Thompson, of Indiana. 

Text — " So when this corruptible shall have put on incorrup- 
tion, and this mortal shall have put on immortality, then shall be 
brought to pass the saying that is written ; death is swallowed up 
in victory." — 1 Cor. xv : 54. 

When death severs the tender cords that bind in sympa- 
thetic ties our friends and kindred, and the gloom of the 
grave spreads its melancholy mantle over the scenery, no 
thought, no contemplation, no subject, or theme, can so 
effectually dispel its gloom, disperse the melancholy, and 
brighten up the scenery, like the warrant of a glorious 
resurrection. The solace afforded by this doctrine is infi- 
nitely enhanced by the assurance, that in the resurrection 
of the dead such a change will be effected as will effectually 
and finally forbid every possibility of a relapse a^ain to 
39 



458 Autobiography of 

death, mortality or corruption. It follows, of course, that 
the doctrine of the resurrection of the dead is emphatically 
a cardinal point in that heavenly message of glad tidings 
sent to earth, called the gospel of our salvation. On occa- 
sions like the present, when many weeping relatives and 
sympathizing friends are assembled to drop a tear to the 
memory of a deceased brother, whose pious life and peaceful 
death has left so many good examples before them, no sub- 
ject can be more appropriate than the resurrection of the 
dead. The importance of this doctrine is second to none 
in the Christian system of revealed truth. The apostle 
Paul, in the chapter of which our text is a part, shows its 
great importance by admitting at once that if this item in 
the Christian system can be successfully negatived, all the 
other parts of it fall with it, and of all men the Christian 
is the most miserable. His faith is vain. They are yet in 
their sins. The apostles are found guilty of perjury, for 
they have testified that God raised up Christ from the dead, 
whom he raised not up if the dead rise not. All the saints 
who have fallen asleep in Christ are perished. Christian 
baptism is but an unmeaning ceremony, for being buried in 
the water and raised up out of it, is an unmeaning ordi- 
nance if the dead rise not. All the persecution, even the 
fighting of beasts at Ephesus, are profitless, and endured 
for nought, if the dead rise not. We may eat and drink 
to-day and die to-morrow like the beast, and there is no 
more of us. But Paul enters his solemn protest against 
this negative position and sustains his protest by the re- 
joicing which the Christian has in Christ Jesus; and de- 
clares, u But now is Christ risen from the dead and become 



Elder Wilson Thompson. 459 

the first fruits of them that slept." Then he takes his 
position that Christ has risen from the dead, and therefore 
the doctrine of the resurrection of the dead is an es- 
tablished and incontestible truth, and viewing him as the 
first fruits of them that slept, it is the pledge and warrant 
of the resurrection from the dead of all the saints finally in 
the likeness of the first fruits of the entire crop or harvest. 
This raising of the entire crop, or gathering and purifying 
the entire harvest, is set for the last day; for the apostle 
saith, " The trump shall sound, and the dead shall be raised 
incorruptible, and we shall be changed." 

Having thus taken his position, he first proceeds to prove 
the resurrection of Christ the first fruits, and then the cer- 
tainty of the resurrection of all the crop. His witnesses 
for number and clearness of testimony are unparalleled. 
They testify to what they have seen and heard themselves — 
no confliction appears among them, they all feel the import- 
ance of what they say, and venture freely and wholly the 
eternal destiny, and present comfort, and reputation of their 
present and future state, upon the truths of what they 
affirm. The greatest part of these witnesses, also, when 
Paul collected their testimony, would have no doubt cor- 
rected him if in anything he had misrepresented them. 
But the greater number, about five hundred, besides Cephas, 
the twelve, James, and all the apostles, and also Paul him- 
self — all in one unbroken phalanx, prove the same truth 
without discord. Paul, in effect, seems to challenge those 
who denied or doubted the doctrine of the resurrection of 
the dead, to enter their protest while these witnesses, the 
most of them, remained alive, and could be examined and 



460 Autobiography of 

cross-examined ; but no man attempted to accept the chal- 
lenge. Next he proceeds to show how Christ is regarded 
as the proper first fruits of all the crop. He says: "Since 
by man came death, by man came also the resurrection of 
the dead. For as in Adam all die, even so in Christ shall 
all be made alive. But every man in his own order: Christ 
the first fruits ; afterward they that are Christ's at His com- 
ing," However clearly the resurrection of both the just 
and the unjust is proved by the many other parts of the 
Scripture, yet in this — 15th chapter of 1st Corinthians — 
the resurrection of the saints alone is brought to view. 
Adam, the earthly man, by whom came death, shows the 
mildew and blasting of all the crop by his offense, his death, 
dishonor, guilt and shame, making the whole crop as vain, 
vile, and blasted. As he represented the whole crop in 
him, and as death reigns by him, so all die in him ; Adam 
their head is dead and all the crop in him, and like him are 
under the reign of sin and death. They die in him, " for 
it is appointed unto man once to die." 

We hear much said about man being restored back, by 
Christ, to what Adam lost by transgression. All this is 
wild speculation, and vain philosophy. Christ never came 
to restore Adam, nor any of his long progeny, back to all, 
or any part of what he had lost, by his disobedience. What 
he lost was his life, his crown of glory, his dominion over 
the world and all its hosts, his innocence, and all the earthly 
blessings with which his Creator blessed him, in the day in 
which he was created. These he lost ; and to these was he 
never restored, in whole or in part ; but still remains a slave 
under sin and death, a child of wrath, and in dying he must 



Elder Wilson Thompson. 461 

die. "So "by man came death." This is the state of all 
the race of the earthly Adam, who was made a living soul, 
not by creation, for he was not created a living soul, but he 
was made a living soul by the breath of life being breathed 
into his nostrils. 

Adam was created on the sixth day, but the breath of life 
was breathed into him sometime after the seventh day ; and 
then, and not till then, did man become a living soul. It 
was after man became a living soul that he received the law 
from His Creator, and the woman was taken from his side ; 
so that all the male and female, body and soul, were in the 
transgression, and all fell under the power of death and 
must die, for they are not restored ; and the life of Adam, 
and his earthly honor, dignity, crown, or dominion, never 
has been, and never will be, restored to either him, or any 
of his offspring. " So by man came death. By man came 
also the resurrection of the dead." The resurrection is a 
very different thing from a restoration back to Eden, or any 
of its temporal and natural earthly blessings ; for in it we 
are changed, and put on a nature that is spiritual and im- 
mortal, which the earthly Adam never had before the fall, 
and of course he never lost it by his disobedience. The 
second man is the last Adam. He was made a quickening 
spirit ; not made so by creation, as some vainly affirm ; no, 
but by the Holy Ghost that was given to the heavenly 
Man, not in part, or by measure, as he did to the prophets, 
the apostles, and others, or to all who are born of the Spirit, 
or received its gifts ; but the Holy Spirit in all its divine 
fullness, as God who is a Spirit was in Him and rested upon 
him, and the man became the visible form and organ, author- 



462 Autobiography of 

ized by and with it to quicken whom He will ; " for, as the 
Father raised up the dead and quickeneth whom He will, so 
hath the Son power also to quicken whom He will." Thus 
the last Adam was made a quickening spirit. The whole 
fullness of the Godhead dwelt in Him bodily; therefore He 
was the Lord from heaven. This heavenly Man, considered 
strictly as man, although a native of heaven, is properly so 
called a heavenly Man, and is no where in Scripture called 
a spiritual man, distinct from the divine power or Godhead. 
No ; He is a heaveuly Man, a native of heaven. This 
heavenly Man, according as it was written of Him in the 
volume of the book of God's immutable will, came forth at 
the appointed time in the body which God had prepared 
for Him, and so the Word was made flesh; for although 
He was a heavenly Man before, He now for the first time 
became flesh, or a fleshly man. In His flesh He was of the 
seed of David, and made of a woman, etc. 

Many have talked and written much about a spiritual 
headship of the Church, which they say was created before 
all worlds ; that is, this spiritual life and immortality of 
the Church was created long before creation, and the Church, 
as a spiritual seed in this spiritual head, life, and immor- 
tality, of the Church, was also created in, and simultaneous 
with, this spiritual, immortal creature. All this fabric is 
outside of the Bible, and God has never revealed it in that 
book, and neither we nor our children have any use for it, 
so we will let it pass back under its native shade. The 
heavenly Man was and is the head of the Church, as God 
was and is the head of Christ — the Anointed. In this 
mediatorial head of the Church, who is the man Christ 



Elder Wilson Thompson. 463 

Jesus? This man of God's right hand, even this Son of 
Man whom God hath made strong for Himself; this Man that 
appeared to Abraham, to Isaac, to Jacob, to Manoah and 
his wife, to Joshua, etc., as an angel or messenger from 
God to them. This man -partook of flesh and blood in 
Mary, for she was prepared by the Holy Ghost overshadow- 
ing her, and the power of the Highest coming upon her, to 
be the mother of that holy thing which was born of her. 
Although she was a daughter of the fallen race, yet by 
the Holy Ghost overshadowing her, and the power of the 
Highest coming upon her, she was prepared to bring forth 
the holy child Jesus, who was free from sin and all its pol- 
lutions ; for the word of God did not put on flesh, but was 
made flesh and could carry our sorrows, bear our sins, 
hunger, thirst, and suffer weariness, pain of the body and 
soul, all for us, and not at all on account of any sin or de- 
pravity of His own nature, for He was holy, harmless, and 
undefiled. This heavenly Man was made, was put to death 
in the flesh, bore our sins in His body on the tree ; His 
soul was made an offering for sin, and as man He yielded 
up the spirit, and was dead. His life as man was poured 
forth with His blood, and His soul was exceedingly sorrow- 
ful, even unto death. Thus after a life of strict obedience 
and suffering, in which He fulfilled all the precepts of the 
law, He died the shameful and lingering, painful death of 
the cross. His God forsook Him, and there were none to 
help Him. So He paid the penalty of the law by His 
death. He died according to the Scriptures, and was buried, 
and rose again the third day, according to the Scriptures. 
"So by man came the resurrection of the dead." The 



464 Autobiography of 

union of Christ and His Church was a legal union, a one- 
ness in the life and nature of Christ as man and Mediator. 
This oneness of nature as man, was not the nature of man 
after his fall, but the uncorrupted nature of man before 
his sin. 

None of all the train of evils which sin has introduced, is 
essential to man as such ; but the children of God, as men, 
are loaded down with the bondage of this corruption. These 
corruptions, evil passions of the body, and sins of the flesh, 
are not redeemed by Christ, but His people are redeemed, 
both soul and body, and spirit, from all these evils, so that 
they shall be cleansed from all pollution. The children of 
God have their sonship in the Mediator, the heavenly Man, 
Christ Jesus. Jesus, the Son of God, was appointed heir 
of all things, and all His minor brethren, as a seed in Him, 
were chosen of God in Him, before the foundation of the 
world, as the heirs of God, in His immutable and confirmed 
will ; in which will all these heirs were blessed with " all 
spiritual blessings in heavenly places in Christ;" and of 
this will Christ was the Mediator — Executor — and all the 
children being one seed in Christ, are with Him and in Him, 
chosen as the heirs of God, and joint heirs with Christ the 
Mediator. These being the children of God in Christ, is a 
good reason* why they should be chosen in Him as the heirs 
of God. Their Father's will, and Christ, the heavenly 
Man, in whom all the heavenly seed is a unit, being the Me- 
diator, that is, the legally appointed Executor of this con- 
firmed will, is the good and valued reason why all their 
blessings should be given to them in Him, and shows at 
once the legal obligation of Christ as a Mediator, to sustain 



Elder Wilson Thompson. 465 

every legal claim, and fulfill every legal demand of the law 
in behalf of all the heirs. It may be objected that al- 
though the mediator of a will is legally bound to sustain 
every claim of the law, and pay every just demand of a pe- 
cuniary nature, yet he is not bound to go to prison, or die 
for the capital offense of the heirs ; for these offenses a me- 
diator is not bound in law, but the offender, although an 
heir, must answer for himself, in his own person. 

To this objection I answer : The force of this objection ■ 
rests on the provisions of the will ; if the will is exclusively 
pecuniary in its provisions, the objection would be valid; 
but if the will made ample provisions for the redemption of 
the heirs from all the thraldom which any or all capital of- 
fenses could bring them into, even bondage or death it-self, 
as the penalty of an offended law, and for that very end in 
the provisions of the will, the mediator was appointed ; in 
that case, the objection falls, and the mediator stands legally 
bound to endure the penalty of all the capital offenses of 
the heirs, and redeem them from thraldom and death. Such 
are the plain provisions of God's will, now under contem- 
plation, of which the Man, Christ Jesus, is the Mediator, 
and all God's children in Him are the chosen heirs. The 
apostle says : " For this cause He — Christ — is the Mediator 
of the New Testament will, so that, by means of death, for 
the redemption of the transgressions that were under the 
first Testament — the law — they that are called might re- 
ceive the promise of an eternal inheritance." Such be- 
ing the provisions of this will or testament, and the Media- 
tor appointed for the very cause of the redemption of 
the heirs from all their trangressions committed under 



466 Autobiography of 

the law — the first or Old Testament — and this redemp- 
tion was to be effected by means of the death of the Medi- 
ator of the New Testament (or Will), we must see that this 
Mediator is held and legally bound by the provisions of the 
will he has come to execute, to redeem the heirs by means 
of His death, so that when they are, by virtue of this re- 
demption, called from the prison, the dungeon, the pit, or 
death itself, as heirs now redeemed, legally, they may re- 
ceive the promise, that is the guarantee, in the will, which 
is the eternal inheritance. As an illustration of this matter, 
suppose a slave in the South, who, by the law of the land, 
is in perpetual bondage; or a convict in our penitentiary for 
life, or in our jail under sentence of death ; in either case, 
all the rights of freedom and citizenship are legally forfeited 
and gone forever. Suppose, by the opening of some an- 
cient and well-confirmed will, it should be found this slave 
proved to be the heir to the estate? But this heir is the 
legal property of his master, or the legal convict for life, or 
under sentence of death, and so is legally disqualified to 
claim or possess his inheritance , for the slave being legal 
property himself, can legally hold no property, any more 
than a horse can ; and so with the convict. In either case, 
there is a legal barrier to receive the inheritance. 

To put the criminal or slave in possession of his portion 
without legal redemption, would leave him the culprit or 
slave as before ; the law would be dishonored, the heirs not 
benefited, nor God's wisdom, power, or grace glorified; but 
if from a close examination of the will, it should be found 
that the father of these slaves and convicts, had, in his will, 
made ample provisions for the redemption of all these heirs 



Elder Wilson Thompson. 4G7 

from all these thraldoms, and their mediator had redeemed 
them by means of his death from all things, and so had 
made them free; indeed, the legal difficulty being fully re- 
moved, and them redeemed from under the law, its bondage- 
and penalty, they may now be honorably called free men, to 
receive and possess the eternal inheritance. This redemp- 
tion was completed by means of the death of the heavenly 
Man, who was made flesh, made of woman, made under the 
law, to redeem them that were under the law, that we might 
receive the adoption of children ; so, because we are sons, 
and of course heirs, God has sent forth into our hearts the 
spirit of His Son, crying, "Abba, Father." The Man, 
Christ Jesus, has redeemed every heir, and the perfection 
of that eternal redemption through His blood, by His glo- 
rious and triumphant resurrection, through which death He 
destroyed death and him that had the power of death, and of 
course it was not possible that He could be holden of it. 
The third, the appointed day, he declared the glories of the 
conquest by His resurrection from the dead, and thus 
wrested the sting of death and the victory of the grave, and 
brought life and immortality to light through the gospel. 

This heavenly Man died for our sins according to the 
Scriptures, and was buried and rose again the third day ac- 
cording to the Scriptures, "so by man came the resurrection 
of the dead." As all God's children in the flesh have 
borne the image of the earthly man by whom came death, 
so shall all bear finally the image of the heavenly Man, by 
whom came the resurrection of the dead. The apostle hav- 
ing by the two Adams, shown the earthly man as the rep- 
resentative or first fruits of a crop, all struck with mildew 



468 Autobiography of 

and blasted, under the reign of sin and death — not one 
sound grain, all being condemned — a mass of corruption, a 
compound of mortality, pollution — nothing sound in them, 
and no good done by them. Such is the entire crop of the 
earthly man, and he as the first fruit of all this sin-smitten 
crop, none good, none righteous, " no, not one," none that 
understandeth, none that seeketh after God, none that doeth 
good, "no, not one." Such was the decision of God, when 
from heaven he inspected the whole ; not even one solitary 
grain in all the crop was excepted, "no, not one." 

Here was Adam the first, the earthly man, and all this 
long harvest or crop which he represented, and by whom 
came death. On the other hand the last Adam, the heav- 
enly Man, by whom came the resurrection of the dead, hav- 
ing redeemed all the children of God as the heirs of His 
will, presents them holy and without blame before God in 
love, without spot, wrinkle, blemish, or any such thing. 
God from heaven also inspects them and gives His decision, 
"Thou art all fair, my love, I will behold no spot in thee." 
Of the perfect crop Christ, the heavenly Man, was the first 
fruits, he having risen from the dead and become the first 
fruits of them that slept. It follows, of course, that they 
who have fallen asleep in Christ have not perished, but God 
will bring them with him. 

This entire crop or harvest, of which the heavenly Man 
is the first fruits which represents the whole harvest or 
crop, is perfect; and in the resurrection will be found with- 
out one spot, blemish, or imperfect grain. I apprehend an 
objection by some modern Sadducees who deny the resur- 
rection in full, but disclaim this charge for effect ; profess- 



Elder Wilson Thompson. 469 

ing to believe in a resurrection, but not of this identical 
body. They say that when the body dies, the never-dying 
spirit is separated from this dying body — being mortal it 
■will return to its mother earth and never be resurrected; but 
the living spirit, which never dies, leaves the body, and in a 
living, spiritual body ascends up to Glod who gave it, and 
there enjoys the eternal glory. Now who does not see 
through the mist of this sophism? Where is any part or 
particle of the resurrection of the dead in this system? 
What dies? The body only; and according to this hypoth- 
esis that which dies never rises again, only the spirit in a 
spiritual body which never died. There is no resurrection 
of the dead in this theory; but the apostle argues the res- 
urrection of the dead, even these vile bodies of ours — that 
they shall be changed and fashioned like our Saviour's glo- 
rious body — that this "mortal shall put on immortality, that 
this corruptible shall put on incorruption." He maintains 
that it is sown a natural body, but is raised a spiritual body. 
That it is sown in corruption, but it — yes, it is the same 
body — it is raised in incorruption. 

All this shows the identity of the body, but that this 
identical body shall be not only raised from the dead, but 
shall, in that process, be changed from natural to spiritual, 
from mortal to immortal, from corruption to incorruption. 
Flesh and blood, in the present depraved state, shall not 
inherit the kingdom of heaven ; neither corruption inherit 
incorruption. This corruption, as we have before said, 
was brought on us by sin, and was not an heir to any spirit- 
ual blessing, but the heirs were redeemed from all sin, and 
all the train of its evils, yet corruption itself was not re- 



470 Autobiography of 

deemed. Christ saw no corruption. Corruption is not 
essential to the existence of man, was never redeemed, and 
will never be raised with the just. It has polluted our 
flesh, and in this pollution flesh and blood can not inherit 
the kingdom of heaven, neither doth corruption inherit in- 
corruption. 

The apostle having triumphantly proven the resurrection 
of Christ, and by the parallel representation of the two 
Adams, the earthly man and the heavenly Man, and how 
each of these represented his respective seed, family, or 
crop ; how by the earthly man came mildew, blasting, dis- 
honor, and death; on the other hand how the heavenly Man, 
redeemed His brethren by executing His and their Father's 
will, in which was all the provisions of their legal redemp- 
tion ; and that He never restored them to all or any part 
of the natural life, honor, dignity, crown, or dominion, or 
any of the natural blessings, which were lost by transgres- 
sion, but redeemed them, and so removed every legal barrier 
out of the way, that they as heirs, might be called from 
slavery, bondage, and death, to receive the promise of an 
eternal inheritance. This was a spiritual, heavenly, and 
eternal inheritance, reserved for them in heaven — an in- 
heritance which he never had before the fall, and of which 
we have no account that he had ever thought or heard of. 

The heavenly Man, in whom God hath chosen all His 
children as heirs, and in whom every spiritual blessing, 
grace, and the promises are sure to all the seed ; by Him 
came also the resurrection of the dead. Having clearly 
settled these points beyond any reasonable cavil, the apostle 
proceeds to show the process more definitely, by which the 



Elder Wilson Thompson. 471 

resurrection of the dead and the change which is to be 
effected by it, together with some of the glorious results to 
be realized by the victorious heirs, when death shall be 
swallowed up in victory. This process is gathered first 
from the resurrection of Christ. His body was raised from 
the dead really, and its identity could easily be demonstra- 
ted ; it was not some spiritual body, but the same body 
which was nailed to the cross. The print of the nails in 
His hands and of the spear in His side, proved this identity. 
His saying to Mary, " Handle me and see, for a spirit hath 
not flesh and bones as ye see me have," not only proves the 
body, but also proves that it was not some spiritual body 
which His spirit had assumed. The resurrection of the 
dead is a very different thing from an ascension to heaven. 
Christ rose from the dead about forty days previous to His 
ascension to heaven. This intermediate space was to give 
His followers the fullest opportunity of testing the real 
identity of His bodily resurrection; and also to give Him 
the fullest opportunity to teach them the nature of His 
kingdom, their own commission and field of labor, and to 
distinctly show, in order of time, all the process of the resur- 
rection of the body itself, and also the change to be wrought 
on the body, making it a spiritual body, yet proving it to 
be the same body. That it was the very same is clear from 
the strict search for His body in sepulchers, forthwith after 
the resurrection, and it was not found. The very body 
which the women would have embalmed was gone, and the 
angel said : " He is not here, He has risen, as He said." 
Also Peter and John, when they went in and searched for 
the body they found the linen cloths and the napkins, but 



472 Autobiography of 

the body they found not. The resurrection of the identical 
body in which He had died, was the point at issue. No 
one on any side pretended to say that He had risen in a 
spiritual body, and His body of flesh had not risen from the 
dead. No, it was the resurrection of the real body that was 
contested. On the one hand His friends declared that He 
was risen ; and on the other hand, seeing His body could 
not be found, they labored to bribe witnesses to say that the 
disciples had stolen Him away. This evidently shows that 
all respected His real body of flesh and bones which had 
been nailed to the cross and crucified. 

Again, the identity of the body is evinced clearly by the 
circumstance of His eatiag and drinking with His disciples 
after His passion, as they affirm. Spirits do not eat such 
food as broiled fish and honey-comb. This risen body was 
the same body of flesh, and not a spiritual or aerial body. 
The full time, and all the circumstances which transpired 
during that time, seems to put the question of the resurrec- 
tion of the real body of Christ beyond all reasonable cavil, 
and to strip the infidel of every plausible subterfuge. 

The process of the resurrection of the identical body 
being fully demonstrated, we shall here remark that, as we 
have found in the testimony, several circumstances show His 
having flesh and bones which spirits have not, and His eat- 
ing and drinking with His disciples, which seems incompat- 
ible with the belief that His body at that time was a spirit- 
ual body. I understand this matter to teach, first, the 
resurrection of the body, and after this is fully shown, 
then at His ascension up to His Father, when the bright 
cloud invested Him, that in this part of the process the 



Elder Wilson Thompson. 473 

same body becomes spiritual, yet the same body, but changed 
from natural to spiritual. The body of flesh and bones in 
-which He appeared to Mary and in which He ate and drank, 
was not .left behind when He ascended up. Enoch and 
Elijah had not left their mortal bodies behind to decay, but 
they were translated or changed in the process from natural 
to spiritual. The saints also, who shall be alive and remain 
on earth until the second coming of Christ, shall not sleep 
but they shall be changed. Not exchange these bodies for 
some other bodies, but these bodies shall be changed in a 
moment, in the twinkling of an eye. In this sudden change 
or translation I understand all that is equivalent to death 
and the resurrection, and the ascension in the cases referred 
to, the process was so instantaneous that the different parts 
of the drama can hardly be distinguished; but in the case 
of Christ the process is slow and distinct, so that every part 
may be fully tested, He being the resurrection and the life. 
This slow process was much for our instruction, and we find 
it in every case of translation of the general resurrection of 
the dead, and of the change that awaits those saints who 
live and remain till the second advent of the first fruits of 
the harvest. 

The apostle speaks of bodies celestial and bodies terres- 
trial, and he shows that the glory of the bodies are differ- 
ent. The one is suited to the earthly state, the other will 
be suited to the heavenly or celestial state. I understand 
that this mortal body, while it remains mortal and corrupti- 
ble, is a terrestrial body, but the same body shall be raised 
incorruptible, glorious, immortal, and will then be a celes- 
tial body. The glories of the bodies are very different. All 
40 



474 Autobiography of 

that is meant by this is a fair description of the different 
glories of the body in its earthly state, and its heavenly 
state ; and to illustrate these different glories he introduces 
the many bodies of the visible heavens — the sun, the moon, 
and the different stars. The different glories of all these 
bodies may illustrate the different glories of the terrestrial 
and celestial state, the process of the resurrection and the 
changes connected with it. He next speaks of the glories 
achieved, the victory given, and the transports enjoyed by 
the risen and changed saints. The language of our text 
beautifully expresses this : " When this corruptible shall 
have put on incorruption, and this mortal shall have put on 
immortality, then shall be brought to pass the saying that 
is written : ' Death is swallowed up in victory.'" The apos- 
tle has said above, that " this mortal shall put on immortal- 
ity." Now, when that is past at the future appointed time, 
when they shall have put on this incorruption and this im- 
mortality, then their warfare will be ended, and their enemies 
forever sunk in eternal defeat ; the saying be realized in a 
joyful reality — " Death is swallowed up in victory" — Death, 
that king of terrors and terror to kings; that last, that po- 
tent enemy, that relentless tyrant, who being armed by 
man's rebellion, and the strength of a transgressed law, had 
been roaming in every country, and the earth and sea. A 
stranger to pity, a foe to sympathy and human kindness, 
with his scythe he has laid the earthly race like the mower's 
withering grass, and all the glory of man has fallen before his 
triumphant march. For many thousands of years its march 
has been onward and uncontrolled by any earthly power. 
Neither age or sex, high or low, king or peasant, master or 



Elder Yv t ilson Thompson. 475 

slave, could bribe him to friendship or escape his vigilance. 
lie first came into our coasts by the earthly man — " the first 
Adam" — and seized upon his whole, wide dominions, and 
reigned without a rival. Jesus, the heavenly Man, comes 
out from God ; appears on earth ; invades this tyrant in his 
wide dominion ; assails him in his own citadel, where Gol- 
gotha and the Roman cross bore witness to his power, pre- 
sence, and ferocity. Here, in the very inidst and strength of 
these veteran hosts, " the heavenly Man" bursts up the 
grave. Death yields, and Jesus rose the third day, and 
brought life and immortality to light through the gospel. 
So, by the heavenly Man came the resurrection of the dead. 
When this power qf the resurrection shall have exerted its 
quickening energies on all the heirs of promise, and they 
shall have put on incorruption and immortality, then the 
triumphant shout will be heard in all the victorious throng 
of the redeemed: " Death is swallowed up in victory." The 
earth once opened her mouth and swallowed up Korah, Da- 
than, and Abiram ; so this form of expression is used to 
show a signal and final defeat on the one side, or an everlast- 
ing and decisive victory on the other. The victory is so 
signal and triumphant that the vanquished are lost beyond 
all possible hope of recovery — the whole possibility of ever 
reviving or regaining strength to war any more forever. 
This shall be the tyrant Death's hopeless condition in regard 
to all the army of the heavenly Man, by whom came the 
resurrection of the dead. Death is swallowed up in this 
glorious victory. Then all the heavenly, immortal throng 
shall give vent to their grateful feelings in the soul-stirring 
acclamation : " Thanks be to God, which giveth us the vie- 



476 Autobiography of 

tory, through our Lord Jesus Christ." We shall now 
review the subject, and briefly notice a few things that 
we have but lightly touched The earthly man was 
acting for his progeny. He was under a conditional 
plan or system, by which came all our pains, dishonor, 
guilt, death, and hell itself. You are ready to say these are 
round assertions. We will examine them. Was not Adam 
a good made, innocent, upright man? crowned with glory, 
and set over all the lower part of God's new and good cre- 
ation ? All was then in subjection to him, and under him. 
This station and his life he held upon conditions. If he 
obeyed, he remained in his honor and his life. But if he 
did not obey^ and ate of that one tree, he lost all. "Of all 
the trees of the garden thou mayest freely eat, but of the 
tree of the knowledge of good and evil, thou shalt not eat 
of it." This one tree was forbidden, and all others were 
free. This condition, small as it may seem, wrought the 
ruin of a good world. How soon he failed to keep this con- 
dition ! He ate and we see the scepter fall from his hand, 
the diadem from his brow, and the crown from his head. 
The world is in wild confusion. No longer is man a mon- 
arch; no longer are the beasts in subjection. The very 
little musquito will suck his blood, and a reciprocity of fear 
and carnage marks the footsteps of the man and beast, and 
fish and fowl ; a world is ruined ; death is reigning ; mur- 
der, pestilence, and every sin is exhibiting its deformity, and 
hell is yawning wide to receive into its hopeless gloom the 
guilty wretches, who, on the conditional plan, have lost an 
Eden, a crown, a vast dominion, and lost it forever. The 
order of that system is slavery ; its ministry condemnation. 



Elder Wilson Thompson. 477 

It can not give life, and there is no justification by its 
deeds. It gives strength to sin, it ministers death. All 
this it does, when its conditions are not kept ; and it can 
give life to none, but sentences all to death. " So by man 
came death, and death has passed upon all." We have all 
sinned. Under this system the earthly man has brought 
death and left all his long progeny under its oppressive 
reign. 

The heavenly Man, on the other hand, came as we have 
seen, to execute a better testament — the promises of which 
are made sure to all the seed. No conditions weaken its 
comforts. No condemnation embitters its ministry. No con- 
ditions render its promises void, or turn them into a curse. 
" I will be merciful to their unrighteousness, and their sins, 
and their iniquities will I remember no more." This cov- 
enant, ordered in all things and sure — this which contains 
the " sure mercies of David " — this unconditional minis- 
tration of the Spirit, is that which brings to view the 
11 heavenly Man," in all His life and death, by whom came 
the "resurrection." Some people call our doctrine hard. I 
have often said, that we preach salvation to the lost, life to 
the dying, clothing to the naked, food to the hungry, water 
to the thirsty, and a triumphant resurrection to the dead, 
and all from first to last without one condition to be per- 
formed by the sinner ; but all by grace. They say that our 
system is too circumscribed and contracted. This we deny; 
a conditional plan can only reach the good, the obedient, 
the righteous, and such as have done good. How far does 
this boasted system reach? To none. When God looked 
down from heaven upon the earth to inspect man and his 



478 Autobiography of 

doings, He saw there was none good, none that sought after 
God, none that did good, none righteous, "no, not one." 
Now as the great broad conditional plan, as it is called, 
can only bring its blessings to such as do good, and could 
bless no others, then I conclude that this plan can benefit 
none. While those are preaching to moral free agents, and 
to the good, etc., do let me preach the gospel to the poor ; 
to them who are without strength ; to them who are naked, 
and hungry, and thirsty. Let me say to the poor ungodly 
sinner: u This is a faithful saying, and worthy of all accep- 
tation, that Christ Jesus came into the world to save sin- 
ners ; of whom I am chief." Let me tell the helpless 
sinner, that Christ is able to save to the uttermost. Though 
their sins be red as scarlet or crimson, let me tell those that 
He can cleanse them white as wool or snow. If I see one 
like Saul or Manassah, breathing out threatening and 
slaughter, let me preach Christ to them whom he perse- 
cutes. If I see one like Mary possessed of seven devils, let 
me tell such, that Jesus receiveth sinners. If I pass by 
the tombs, and see one like the Gadarene possessed of a 
legion, do let me tell him of Jesus who will clothe him, 
and bring him to his right mind. If the conditionalist can 
find a good, righteous man, a moral free agent, he may 
preach to him ; for as Christ '• came not to call the right- 
eous, but sinners to repentance," I have but little to say to 
such, and I can not find them. Let me preach to sinners, 
for these I can find everywhere, and the gospel of the grace 
of God is the gospel of their salvation. Its language is, 
" The Son of Man is come to seek and save that which was 
lost." We have shown that this 15th chapter of 1st Corin- 



Elder Wilson Thompson. 479 

thians only speaks of the resurrection of the just ; yet we 
have said that other parts of the Scriptures do most un- 
questionably teach the resurrection of the wicked; as in 
John : " The hour is coming when they that are in their 
graves shall hear His voice, and shall come forth ; they that 
have done good unto the resurrection of life, and they that 
have done evil unto the resurrection of damnation." Here 
both the righteous and the wicked are included, and their 
final, state assigned them. Also in Revelation, we find, as 
in all cases where the just and the unjust are raised, that 
the just are raised first. So here, the just are described as 
rising first and living, but the rest of the dead lived not 
again till a space of time represented as a thousand years 
had passed. John beheld this scene: "And I saw the 
dead, small and great, stand before God; and the books 
were opened ; and. another book was opened, which is the 
book of life; and the dead were judged out of those things 
written in the books, according to their works." Here we 
have books opened, and all the wicked dead, who lived not 
for a full space after the just had risen, and their names 
found in the Lamb's book of life ; but now, after this space 
is all past, all the dead stand before God, and then the 
books were opened. What books were these? Evidently 
these were the books of the law — the five books of Moses. 
"There is one who judgeth you, even Moses in whom ye 
trust. They that are under the law shall be judged by the 
law." The law is the conditional system, and every con- 
ditionalist desires and expects to be judged by the books 
of the law, according as his works shall be. As they who 
have lived under the law, shall be judged by the law ; so 



480 Autobiography of 

when these are to be judged, and for this purpose they 
stand before God the judge, the books of the law, out of 
which they are to be judged, are opened, and they are 
judged out of the things written in these books of the law, 
according as their works shall be, or according as their 
works shall compare with the requirements and conditions 
which the law demands. 

This is what all conditionalists desire and contend for, to 
stand on the conditional plan, and to be judged according to 
their works. So the books and their works are compared, and 
they are all "cast into the lake of fire." This is the second 
death. Such was the final fate of all whose names were not 
found written in the book of life of the Lamb slain, from 
the foundation of the world. And such are the awful re- 
sults of the conditional plan, and so true were my words 
when I roundly asserted that the system of condition had 
more of misery, confusion, and of hell itself, than any 
other system ever taught by men. It is the law, the minis- 
tration of condemnation and death. By its deeds or condi- 
tions " no flesh can be justified." May the Lord save His 
people from the curse. 

Now, in the close of our discourse, I would ask you all, 
does not the gospel of the grace of God, the good message of 
Christ and the resurrection, the gospel of your salvation open 
a more vivid prospect before us, than all the schemes and sys- 
tems which philosophy, criticism, speculation, or the wisdom 
of the world has ever devised? As we have seen, "by man 
came death" and all its gloom; we look at it with dread 
and repulsive fear. Its gloom is deep and dark; not one 
bright star to guide, or one bright beam to cheer the lonely 



Elder Wilson. Thompson. 481 

traveler! — all — all is gloom! But hark! in accents soft and 
melodious as seraphs sing, we hear it proclaimed: "By man 
came also the resurrection of the dead;" "death is swal- 
lowed up in victory;" the gloom recedes. Clothed in 
bright immortality and incorruption we behold the saints 
arise. This is the hope of the gospel. When our friends 
drop into the arms of death and are locked up in the grave, 
we see and know that we are not restored back to Eden — to 
what Adam lost. No, but by the "heavenly Man came the 
resurrection" to immortality, and a crown of righteousness, 
and to a victory which God gives through our Lord Jesus 
Christ. This causes us not "to sorrow as others who have 
no hope." 

My habit, on occasions of this kind, is not to say much 
about the virtues of the dead. On this occasion there is no 
need of it. He has long lived among you. The hundreds 
now around me, show respect for his memory. His life was 
the testimonial of his religion; he lived the Christian; his 
example is before you. He died, as the Christian, without 
a murmur or a fear. He gradually sunk down, step by step, 
for over one year. His pain was not so severe as to make 
him desire death as a retreat from misery. But with a 
calm resignation, he submitted all to the will of his God, 
and without a sigh or a groan, or the distortion of a muscle, 
he fell asleep like an infant. I have now a vivid recollec- 
tion when, over thirty years ago, I baptized him and his 
deceased wife; and from that period to the day of their 
death, I have always found them sound in the faith and or- 
der of the gospel. I believe his neighbors and numerous 
relatives, many of whom are now before me, will feel a 
41 



482 r Autobiography of 

hearty response when I say he lived his religion, and died 
as he lived, trusting in God, whose service was his delight 
in life, and whose grace was his solace in death. May we 
so live, and die, and share the glories of a glorious resur- 
rection. Amen. 

His last ministerial labors were with the Antioch 
and Ross Run churches, located in Wabash County, 
Indiana. At these two churches Elder John Sparks 
ended his gospel labors but a few years before, and 
was called away to that blessed reward that is re- 
served in heaven for the faithful in Christ. For 
many years Elder Thompson had expressed a great 
desire to visit these churches, and although he was 
in ill health when the time came for him to start to 
fill his appointment, and his aged companion urged 
him not to go, he would not consent to remain at 
home, but in an affectionate way said to his wife : 
"Don't be uneasy; if I get sick they will take good 
care of me." The meeting at Antioch commenced 
on Saturday before the third Sunday in April at 
eleven o'clock. When he reached the meeting- 
house he was taken with a chill of such a severe 
character that he had to retire to a brother's near 
by, where he suffered for several hours; first with 
the chill and afterward with high fever. While the 
fever was on him he talked much ; his whole mind 
was apparently upon the subject of salvation. When 
the meeting was concluded at the house I returned 



Elder Wilson Thompson. 483 

to the brother's where father was, and found him 
sleeping. When he awoke he turned his face to- 
ward me and said : " Salvation is by grace through 
the redemption that is in Christ Jesus." He at- 
tended meeting that night, and again on the fol- 
lowing day. On Sunday he preached a very able 
discourse to a large and attentive congregation. 
His text was that portion of Scripture recorded in 
the 1st Epistle of St. John, v: 1, 2: "Whosoever 
believeth that Jesus is the Christ is born of God, 
and every one that loveth him that begat, loveth 
him also that is begotten of him. By this we know 
that we love the children of God, when we love God 
and keep his commandments." 

It is impossible to give his discourse here as he 
delivered it. His first argument was that Jesus 
Christ was God manifest in the flesh ; that He w T as 
Emmanuel, which being interpreted is, " God with 
us." That the prophet had thus spoken of Him. 
Isaiah had said, speaking of Christ : " Unto us a 
child is born, unto us a son is given ; the govern- 
ment shall be upon his shoulder ; his name shall be 
called Wonderful, Counsellor, the Mighty God, the 
Everlasting Father, the Prince of Peace." Christ 
had declared the same of himself saying : "He that 
hath seen me hath seen the Father also." And 
again : " I and my Father are one." The apostles 
had testified the same. The apostle John says : " In 



484 Autobiography of 

the beginning was the Word, and the Word was 
with God, and the Word was God." The apostle 
Paul wrote saying : " Great is the mystery of godli- 
ness; God was manifest in the flesh, justified in the 
spirit, seen of angels, preached unto the Gentiles, 
believed on in the world, and received up into 
glory." 

His second argument was, that Jesus Christ, who 
is God with us, came into this world to save His 
people from their sins. He quoted many Scriptures 
in confirmation of this argument, a few of which 
are as follows: "Thou shalt call His name Jesus, 
for He shall save His people from their sins." " It 
is a faithful saying and worthy of all acceptation 
that Christ Jesus came into the world to save sin- 
ners, of whom I am chief." " The Son of Man is 
come to seek and to save that which was lost." 

His third argument was, that Jesus finished the 
work w T hich He came to do. He sustained this ar- 
gument by such texts as the following: "It is fin- 
ished." U I have finished the work which thou 
gavest me to do." "For He hath by one offering 
perfected forever them that are sanctified.''" " He 
hath saved us and called us with an holy calling, 
not according to our works but according to His 
own purpose and grace, which was given us in 
Christ Jesus before the world began." 

His fourth argument was, that to believe that 

J CD 7 



Elder Wilson Thompson. 485 

Jesus was the Christ was a fall conviction of the 
mind, that He was the Saviour as set forth in the 
Holy Scriptures, and that this conviction was not 
the work of man but it was the effect of the Spirit 
of God working within the soul a knowledge of the 
truth. The text says : " He that believeth that Jesus 
is the Christ is born of God." Not that he shall be 
born if he will believe, but he is already born of God, 
and hence he does believe. Again : Paul says, ''God 
who commanded the light to shine out of darkness, 
hath sinned in our hearts to give us the light of the 
knowledge of the glory of God in the face of Jesus 
Christ." John says : " And we know that the Son 
of God is come, and hath given us an understand- 
ing that we might know Him that is true." " He 
that quickeneth the dead and raiseth them up," 
gives light to the soul that was before in darkness 
and death, and reveals unto them Jesus who is the 
way, the truth, and the life. He shows them their 
wretchedness and guilt, and makes them feel how 
just the Lord is in the condemnation of the ungodly, 
and that their own powers are impotent to do any- 
thing to change their ruined condition, and that 
there is no arm but the arm of Jesus that can rescue 
from the power of sin. To such a poor trembling 
soul He reveals the complete and abounding fitness 
of His salvation. He shows them by the light of 
His spirit a full atonement in the blood of the 



486 AUTOBIOGKAPHY OF 

Lamb, and gives them the witness in their hearts 
that they have an interest in what Jesus did. With 
the heart they believe unto righteousness, and with 
the mouth they confess that salvation is of the 
Lord. To love God is a fruit of His spirit. Paul 
says: " The love of God is shed abroad in our hearts 
by the Holy Ghost which is given unto us ; " and as 
we have the love of God we love them whom He 
hath begotten. The union is complete ; it unites 
the soul to the head, and to all the members of 
the body. 

The practical features of the subject enlisted great 
warmth, both on the part of the speaker and the 
hearers. He said it was very important that we 
should know that we loved the children of God, for 
the same writer had said in another part of his let- 
ter: "By this we know that we have passed from 
death unto life, because we love the brethren." We 
often inquire with deep solicitude, do we love the 
brethren ? 0, do we love them as the Lord here de- 
scribes it, w T ith that pure love that shall cause us to 
know that we have passed from death to life ? The 
text explains the nature and practical effects of this 
love: "By this we know that we love the children 
of God, when we love God and keep His com- 
mandments." The love of God leads us in obe- 
dience to Him. His ways are ways of pleasantness 
and all His paths are peace. In all the ordinances 



Elder Wilson Thompson. . 487 

of His Church we behold a beauty. Jesus has been. 
there — His blessed presence has left a halo of light 
in every ordinance, and as the soul walks in obe- 
dience to His commands, he learns of Him who was 
" meek and lowly," and he finds a sweet rest. The 
form of doctrine which the child of God obeys is 
replete with teaching, pointing to a crucified and 
risen Jesus, who is " the author and finisher of our 
faith." We love God, the Father of our Lord 
Jesus Christ, for the grace bestowed upon us, " lead- 
ing us in the path of righteousness for His name 
sake." We keep His commandments in the true 
spirit of the love of the truth, and by this we know 
that we love the children of God. 

During the delivery of this discourse, which is 
here but very imperfectly sketched, he spoke with 
the energy of his younger years, and did not seem 
to become wearied, although he was engaged in the 
delivery near one and a half hours. Many who 
were present will not forget the power of that 
faithful old servant of Jesus, in closing his ministry 
on earth, but can with the writer say : " Truly, Jesus 
was with him to the end." 

When he reached his son's house he was disposed 
to sleep so much, that when not immediately engaged 
in conversation, he would relapse into deep slumber. 
A physician was called to attend him the day fol- 
lowing his return, who used all the skill he could 



488 Autobiography of 

command to remove the disease, but after two days 
of continued effort, with the assistance to be de- 
rived from consultations with other physicians, it 
became apparent that no human skill could reach 
the cause, but that death must soon ensue. 

The physician approached his bed-side, and in his 
usual familiar way said : " Grandfather, I have done 
all that I can do to relieve you, but have failed. I 
can do no more." To which the Elder replied with 
a smile : " That is all right, doctor, I am fully re- 
signed to the will of God, and only desire His will to 
be done whether I live or die." The doctor then 
said : " Grandpa, are you still firm in what you 
have so long preached, and do you feel it is suf- 
ficient in a dying hour?" To which he replied: 
"Yes, doctor, I have preached that which I believed 
to be the truth, and in prospect of death it is my 
only hope." ........ " For many years I have not 

known the fear of death, but have been waiting till 
my change should come, leaving the event entirely 
in the hands of a just God." * . . . "How great 
a blessing it is to have a merciful and faithful God 
to trust in when I come to die." . . . "My God 
is a God of purpose and of power, he doeth all 
things right." 

His aged companion now approached his bed-side 
manifesting deep emotion. He took her hand in 
his, and in the most tender and affectionate manner 



Elder Wilson Thompson. 489 

addressed her, telling her not to weep, for he was in 
the hands of a wise God and all was well. He then 
called his two sons that were present to his side, 
and gave them directions concerning his business. 
When he had concluded telling them how to dis- 
pose of his business, he requested that his two 
daughters and son-in-law should be sent for, saving 
to those present : " I promised to let them know if 
I should be sick and likely not to recover." He 
was informed that a messenger had already been 
sent to let them know of his condition. He then 
requested those present to sing the hymn begin- 
ning : 

"On death's cold, stormy bank I stand," etc. 

"When they had finished singing this hymn he 
desired them to sing a hymn which- he had com- 
posed on the subject of death, and the feelings of 
the Christian when brought to pass the vale. This 
is the nine hundred and forty-first hymn in Thomp- 
son's Hymn-Book. It is here given entire. 

"Time like a fleeting shadow flies — 
My house of clay must fall ; 
This tabernacle must decay, 
And vanish as a scrawl. 

My youth and age, my months and years, 

Like grass and flowers decay ; 
Before the mower's scythe of death 

They soon will pass away. 



490 Autobiography of 

But, far beyond death's gloomy vale, 
A heavenly building stands ; 

Prolific streams of glory flow 
In those celestial lands. 

To that bright world that house above, 

My longing spirit soars ; 
Where God my heavenly Father lives, 

And every saint adores. 

Then let this earthly mansion fall 

And set my spirit free; 
"Why should I wish to stay below, 

And stay so long from thee? 

I'm but a pilgrim far from home, 
While here on earth I stay ; 

My brightest moments are but night, 
Compared to endless day. 

Then let me wait and live by faith, 

Till I am called away ; 
And to that brighter world ascend, 

That house which can't decay. 

Let all my fleeting moments pass, 
Earth's painted toys may fade ; 

O, Jesus, my eternal life, 

Support me through the shade. 

Then to that world of light and love, 

Immortal and divine, 
Bring this poor pilgrim from the tomb — 

This trembling soul of mine." 



Elder Wilson Thompson. 491 

At the close of the singing of this hjm.n he again 
sank into a deep slumber, and rested well during the 
remaining part of the night. The next morning he 
appeared better, but it was only transient ; and in 
the afternoon he grew worse again. In all his 
sufferings lie exhibited great patience and resig- 
nation, and whenever he spoke it was in a cheerful 
manner. The next morning his two daughters and 
son-in-law. arrived, and when he was told they had 
come he looked up with a smile and received them 
affectionately. 

The following is from the pen of his daughter, 
Mrs. Minerva J. Claypool : 

"Dear reader, when the messenger arrived with 
the sad intelligence of my father's illness, and the 
almost certainty of approaching dissolution, it found 
me watching at the side of my sick husband, who 
was so prostrated and feeble that I entertained but 
little hope of his recovery, and who survived my 
lamented father but two short weeks. My spirit 
passed through an ordeal, a struggle, between love 
and duty, the anguish of which my pen can never 
describe. That my venerable and much-loved 
father, who had cared for me from my earliest child- 
hood, must pass away, when a few hours' journey 
would take me to his presence, the thought was too 
grievous to be borne ; and yet how could I leave the 



492 Autobiography cf 

frail and emaciated form of my husband, whose 
lamp of life was about to expire, and who looked 
on me as the sole administrator to his wants ? 
what a conflict it was to act wisely and justly. 
After calling on my heavenly Father for wisdom 
and guidance, I appealed to my husband, who not 
only cheerfully assented, but urged that I should go 
and receive the dying blessing of my father. I pro- 
cured the attendance of a good nurse, who, with 
the physician, promised the most faithful care and 
attention to my husband while I was absent. I 
consented to go, assuring them that I would return 
on the next train; thus leaving me but three short 
hours at my father's bedside. When I arrived, in 
company with my sister and brother-in-law 7 , he lay 
in a profound sleep, and although life was despaired 
of, his countenance bore no marks of sickness or 
pain. A placid smile rested upon his features. On 
being aroused and told that we had come, he smiled 
and said he was glad to see us. But the joy that 
beamed from his eyes as he clasped our hands 
in his, gave evidence of the true love and parental 
affection that lay welled up in his great and noble 
heart. After relinquishing his hold upon our hands 
he called my mother to his bedside, and clasping 
her aged form to his bosom, he called her by name, 
(Polly, as was his want in health), and said to her : 
'Let us show r our children how we love each other,' 



Elder Wilson Thompson. 498 

at the same time imprinting a kiss upon her cheek, 
while a smile of unutterable kindness overspread 
his aged face. But such was the potency of his 
disease that sleep, deep sleep, would overcome his 
faculties in the midst of conversation, and relaxing 
his embrace, he sank back upon his pillow in pro- 
found sleep. It must be that the sunset of life gives 
us a keener, quicker sense, else why do we love the 
more fondly as the curtain of eternity begins to 
descend upon us. Surely there must be a deeper 
undeveloped sense, lying beneath the surface of 
general feeling, which the tightening of life's cords 
draws out in all its beauty. As his physical strength 
grew feebler, and his voice became fainter, the 
glorious spiritual predominated, until mortality was 
swallowed up in immortality. My allotted time 
now having expired, I approached his bed to take 
my last farewell. I said : ' Father, I am forced to 
tear myself from you.' His reply was : 

' " Our several engagements do call us away, 
Separation is needful and we must obey." 

I remarked : ' Father, I fear I shall never see you 
in this world again.' He replied : ' Well, it is all 
right; I am in the hands of a good and just God, 
in whom I have perfect faith. Nothing but a 
demonstration of His wonderful power can save my 
life.' His physician, who was standing by his side, 
said: 'Father Thompson, your faith does not for- 



494 . Autobiography of 

sake you in the trying hour.' ' 0, no,' said he, 
' My God knows no change. My faith is in Him, 
and living or dying, all is well.' As I pressed his 
trembling hand in mine, and for the last time gazed 
upon his placid face, silently I murmured: ' 0, my 
soul, pass under the rod, for the cup thy heavenly 
Father has given thee to drink must be drained, 
even to the dregs;' and with streaming eyes and 
bursting heart I turned from, the couch of that 
dying apostle, my venerable father." 

His physical strength continued gradually to de- 
crease until his decease, which took place on the 
evening of the first day of May, 1866. The writer, 
with many friends, was standing by the bedside when 
the immortal spirit left the tenement of clay and 
" ascended to the God who gave it." As I looked 
upon the face of that clay — calm and tranquil in 
death, with not one muscle distorted (for without a 
struggle he had fallen asleep in Jesus), but placid 
and serene, I felt that the truth of the apostle's lan- 
guage was fulfilled in the Christian warrior now 
gone to his reward : " I have fought a good fight; I 
have finished my course ; I have kept the faith ; 
henceforth there is laid up for me a crown of 
righteousness, which the Lord, the righteous judge, 
will give me at that day." Oh, transfiguring power 
of faith ! Thou hast a wand more potent than that 



Elder Wilson Thompson. 495 

of fancy, and a vision brighter than the dreams of 
enchantment. It was thy sweet visions and hal- 
lowed light that lifted the spirit of my sainted father 
above the gloom and terror of the grave, and stamped 
upon his clay the impress of the light of heaven, 
leaving the features beautiful in death. Thy grace, 
Lord, was the sovereign boon of my father's life; 
and I thank thee — 0, how much my poor heart can 
never tell ! — that in death it lifted the veil of mor- 
tality and unfolded in ravishing beauty to his glori- 
fied spirit the light and bliss of heaven. 0, how- 
blessed it is to die as the saint dies — breathing out 
his life sweetly on the breast of Jesus Christ! 

Dear reader, none but those who have passed 
through the trial, know the deep emotions of grief 
which fill the heart when death takes from us a be- 
loved father; when a full sense of the truth that he 
is gone from us, no more to return forever, is con- 
veyed into the soul. Were there no light beyond 
the tomb, no ray of immortality to illuminate the 
gloom of mortality and death, how T bitter and incon- 
solable would our grief be, when the dark curtain of 
death has shut out forever those dear kindred ones 
whose lives have so closely been linked in ours that 
their death is as the rending of our own heart- 
strings. To look w r ith one fond, long gaze upon the 
beloved form, to hearken to the last words of affec- 
tion and love, and to feel that we are to meet no 



496 Autobiography op 

more — no, never! It breaks the springs of life; it 
is the wretchedness of despair. But we " sorrow not 
as those who have no hope." We feel that our 
father sleeps in Jesus ; that there is but a vail be- 
tween us, and while we on this side see but dimly, 
he, within the vail, is beholding the beauties of the 
paradise of God. We miss him in the family circle ; 
his chair is vacant by the hearth ; his voice is no 
longer heard in council. In the church on earth no 
more is his great gift enjoyed, proclaiming salvation 
through Jesus, and ascribing wisdom and power unto 
our God. But beyond the curtain of mortality, 
among the spirits of the just made perfect, in the 
presence of the holy angels, with the blessed Sa- 
viour, in the glory of God, made free from pain, 
from sorrow, from death, he lives, with no cloud to 
intervene, to hide the beauty of the Lord. There, 
in strains seraphic, his immortal powers chant the 
great, the never-ending glories of our Redeemer, 
God. O, with what submission to the will of God 
can we resign ourselves when grace shows us how 
excellent the way of the Lord is. Instead of 
despair we press forward toward the prize, and 
forget the things which are behind. 

"In view of that eternal crown we now the cross sustain, 
And gladly reckon all things loss so we but Jesus gain." 

Dear reader, we must now bid you adieu. Manj r 
important events connected with the labors of the 



Elder Wilson Thompson. 497 

deceased — events which would have been interesting 
to you — have not been obtained, on account of the 
many pressing duties of the writer engaging so 
much of his time that he could not get them to- 
gether. But he hopes enough has been written in 
this book to give the reader an outline of the leading 
facts connected with the ministerial life of Elder 
Wilson Thompson. 



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